उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

—I. 23] UTTARARÂMACHARITA. 25 अंशुमान् returned with the horse and the sacrifice of सगर was finished. Neither सगर, nor अंशुमान्, nor दिलीप, the son of अंशुमान्, was able to bring down the Ganges from heaven. भगीरथ was दिलीप's son भगीरथ was determined upon delivering his ancestors and practised severe austerities at गोकर्ण. He induced the Ganges to come down (which fell on the head of Siva) and after various adventures (in which भगीरथ's patience and perseverance were tried to the utmost) सगर succeeded in wash- ing the ashes in the holy waters of the Ganges. For the story of सगर, his 60,000 sons, भगीरथ and the descent of the Ganges, see रामायण बालकाण्ड सर्ग 38-41 सगर said to his sons 'यावत्तुरगसं- दर्शनात्खनत मेदिनीम्' सर्ग 39 श्लो 5, 'शुश्रावावचनं तेषां कपिलो रघुनन्दन । रोषेण महताविष्टो हुंकारमकरोत्सदा । ससत्तेनाप्रमेयेन कपिलेन महात्मना । भस्म- राशीकृताः सर्वे काकुत्स्थ सागरात्मजाः ॥' सर्ग 40 29-30 The reading ०सहसा रोषात् of N and G is in one way preferable, as it is in accordance with the above extract from the रामायण. अमर्षात् and रोषात् of course mean the same thing पितुश्च पितामहान्—भगीरथ's father was दिलीप and the 60,000 sons of सगर were the brothers of दिलीप's grand father असमञ्ज and hence are themselves called पितामहाः दिलीपस्य. The reading पितुश्च पितामहान् is therefore in accordance with the story in the रामायण. The reading सुतां प्रपितामहान् also is acceptable The reading पितुः प्रपितामहान् can- not be accepted, as the sons of सगर were not the प्रपितामहाः but were only पितामहाः of the father of भगीरथ. The reading ०तापः of N is not bad, it will have to be construed with भगीरथः The reading ०पाते would mean 'without minding the fall (i. e. reduction) of his body' (on account of severe austerities) The reading उदतीरयत् is preferable to उदतोरयत् as it is in accord- ance with the रामायण. 'भगीरथोऽपि राजर्षिर्गङ्गामादाय यत्नतः ॥ पितामहा- न्भस्मकृतानप्लावयदमंगलान् । अथ तद्भस्मना राशिं गङ्गासलिलमुत्तमम् । प्लावयत्पूता- त्मानः सर्वे प्राप्ता रघूत्तम ॥' बालकाण्ड सर्ग 43. 41, तारिता भस्मीभूता दिवं गताश्च देववत् । षष्टिः पुत्रसहस्राणि सगरस्य महात्मनः ॥' सर्ग 44 3. उदतीरयत् is the aorist of the causal of तॄ with उद्. अम्ब (voc. sing. of अम्बा) O mother. 'अम्बाथनद्योर्ह्रस्वः' पा० 7 3. 107 स्नुषाया...मय may you cherish kind thoughts about सीता your daughter in law as अरुन्धति does. See in the 7th Act the words 'भगवतो रामचन्द्र सर्वथानान्तेय्यदर्शने &c.' (after verse 18). शिवं अनुध्यानं यस्याः. What regard अरुन्धती had for सीता we shall learn in the 4th Act (verse 11). 8

26 NOTES ON [ I. 23— P 16 भरद्वाजेन (तन्नामकऋषिणा) आवेदित pointed out by the sage भरद्वाज चित्र वर्त्मनि on the road leading to चित्रकूट चित्रकूटं याति इति ०यायिन् कालिन्दी- 'कालिन्दी सूर्यतनया यमुना शमनस्वसा' इत्यमर In अयोध्याकाण्ड सर्ग 54, we see that राम met भरद्वाज near the confluence of the Ganges and the Jumna. 'दश क्रोशा इतस्तात गिरैर्यस्त्विनिवत्स्यति । 28 चित्रकूट इति ख्यातो गन्धमा दनप्रतिम ॥' 29 In सर्ग 55 we read 'तत प्रचक्रमे वक्तु वचन स महामुनि । भरद्वाजो महातेजा राम सत्यपराक्रमम् ॥ 3 गङ्गायमुनयो सन्धिमादाय मनुसंर्पभ । कालिन्दीमनुगच्छता नदी पश्चान्मुखाश्रितान् ॥ 4 समासाद्य तु कालिन्दीं प्रतिस्रोत समागताम् । तत्र यूथ प्लव कृत्वा तरतांशुभामी नदीम् ॥ 5 ततो न्यग्रोधमासाद्य महान्त हरितच्छदम् । 6 समासाद्य च त श्या बसेदातिक्रमेत वा । क्रोशमात्र ततो गत्वा नीलं प्रेक्ष्य च काननम् । स पथाश्चित्र कूटस्य गतस्य बहुशो मया ॥' 9 Thus we see that चित्रकूट was a hill about 10 क्रोशs from the confluence of the Ganges and the Jumna to the west सस्पृहम् (स्पृहया सह यथा स्यात् तथा ) with longing कथ विसर्व्यते how can (this place) be forgotten ? Verse 24 The principal sentence is यत्र (प्रदेशे) त्व अङ्गानि मम उरसि कृत्वा निद्रा- मवाप्ता—where you went to sleep resting your limbs on my bo som अध्व खेदाद् ०मुग्धानि that, on account of the fatigue due to the tramp on the road, were tired, yet charming from their playful movements अलसानि च तानि ललिते मुग्धानि च सीता had to walk on foot with राम and was therefore tired For ललित, note अमरसिंह 'स्त्रीणा विलासविब्बोकविभ्रमा ललित तथा । हेला लीले त्यमी हावा क्रिया शृङ्गारभावजा ॥' क्षीरस्वामी quotes from भरत 'अना चार्कापदिष्ट स्वाङ्गस्मित रतिचेष्टितम्' अध्वनि मार्गे अभ्भ्रान्त गमन तेन सुद तस्माद् The reading अध्वसञ्जात० would mean on account of the fatigue caused by the road (or distance) अशिशिल ०संवा नानि that (limbs) were shampooed by close embraces दत्त संवादन येभ्य Pressing the limbs removes fatigue परिरम्भ embrace परि दुर्बलानि as weak (soft) as a squeezed lotus stalk or fibre मुखे at the entrance विराधसंरॊध - the obstruction (caused to us) by the (demon) विराध For the story of विराध, see अरण्यकाण्ड सर्ग 2-4 'अह वनमिद दुर्गे विराधो नाम राक्षस ॥ चरामि सायुधो नित्यमृषिमांसानि भक्षयन् ।' सर्गे 2 12 13 प्रेक्षे रभ्यम् I shall see the act of my entering into the southern forest, when the heat was warded off by the umbrella made of ताल leaves held in his own hand by my lord आर्यपुत्रेण स्वहस्ते धृत तालवृन्तेन । आतपत्र तेन निवारित आतप यस्मिन् G seems to have read-आत्मन अक्षिभ्यां दक्षिणारण्यपथिकत्वम्—I shall see with my own eyes my rôle of a traveller in the southern forest (painted in the

-L 24] UTTARARÂMACHARITA 27 picture) N reads आत्मनः अव्याहतं पद्विकत्वम्—my rôle of a traveller in the southern forest which was a great misfortune (as it led to her being carried away by रावण) P 17. Verse 25 तानि well known गिरिनिर्झरिणी mountain stream वैखानसैः आश्रितास्तरव येषु तानि the trees in which were resorted to by hermits. वैखानस is the same as वानप्रस्थ, as क्षी- रस्वामी says 'वनप्रस्थे मरो वानप्रस्थ वैखानसास्त्र्य-' हरदत्त commenting upon गौतमधर्मसूत्र III 2 says 'वैखानसो वानप्रस्थः । विखनसा प्रोक्तेन मार्गेण वर्तते इति । तेन हि स आश्रमः प्राधान्येन प्रतिपादितः' From this it seems that a sage called विखनस् had in very ancient times com- posed a सूत्र work dealing with the duties of वानप्रस्थ and भिक्षुऽ. Pandit Ganapatis'astri of Trivandrum has published a Sutra of Vikhanas dealing with the duties of the four Varnas and the four आश्रमs (particularly of hermits) आतिथेय परम् येषान् to whom hospitality is the highest (duty) आतिथेयम्—(अतिथि +ढञ्) 'पथ्यतिथिवसतिस्वपतेर्ढञ्' पा० ४ ४ 104 (अतिथये साधु) दमिनः those who have practised the दमs (moral observances) 'ब्रह्मचर्यं दया क्षान्तिर्दानं सत्यमकल्कता । अहिंसाऽस्तेयमाधुर्यं दमश्चेति यमाः स्मृताः ॥' याज्ञवल्क्यस्मृति III. 313. Five यमs are spoken of in the योगसूत्र II. 30 'अहिंसा-सत्य-अस्तेय ब्रह्मचर्य-अपरिग्रहा यमाः' The reading शमिनः would mean 'those who have subdued their passions' नीवारमुष्टि पचन पाको येषाम्—those who cook a handful of wild rice (i. e. those who subsist on a handful of rice got by chance). We may also dissolve as नीवारमुष्टिं पचन्तीति ०पचनाः The affix मन् though generally करणवाचक or भाववाचक may sometimes be कर्तृवाचक also. The वानप्रस्थ was allowed to go to a forest with his wife hence to some extent he was a गृही But he had to conform to other rules which distinguished him from a गृहस्थ 'सुतन्त्विक्षन्न- सौकर्याया बाऽनुगतो वनम् । वानप्रस्थो ब्रह्मचारी साग्नि' सोपासनो व्रजेत्॥ अफल्कृष्टे- नैनाप्रींश्च पितृदेवातिथींनपि । भृत्यांश्च सर्पयेद् दन्तकुट्टनोश्मशूतमवात्॥ प्राशाद्- हत्य वा पाशात्तो भुञ्जीत वाग्यतः ॥' याज्ञवल्क्यस्मृति III 45–46, 55 (on 45 मिताक्षरा observes 'फालकृष्टान् कर्णन्माषादीन्वर्जयेत् । अकृष्टक्षेत्रोद्भूतेन नीवार वेणुतण्डुलाद्यादिना अग्नीन्संतर्पयेत्') अविरल अनोकहा (वृक्षा) तैश्च निबिडेन निरन्तरं (सान्द्रं) स्निग्ध नीलं परिसरारण्यं तेन परिवृता चासौ गोदावरी च तया मुखराणि कन्द- राणि यस्य (स गिरिः)—the valleys of which resound with (the waves or falling waters of) the गोदावरी which is encircled by the forest on the environs which (forest) is blue, glossy and dense with the mass (निवह) of thick trees (growing in it). The mountain had on its slopes dense forests. The गोदावरी ran past it and therefore the valley resounded. राम only saw the picture of the

28 NOTES ON [ I. 25- mountain, the forest and the river and remembered that he had heard the echo from the resounding caves when he had been in जनस्थान अनोकह a tree (अनम् शकटस्य अरु गति इति इति) परिसर verge, environs N reads ॰मुखकन्दर, when we should dissolve (as वीर० does) अरण्यपरिनद्धा गोदावरी मुखेषु येषां तानि कन्दराणि यस्य The meaning in that case is 'the caves of which had at their entrance the गोदावरी encircled by &c' सततम् अभिष्यन्दमाने मेघै मेदुरित नीलिमा यस्य whose blueness was heightened by the clouds that were constantly raining मेदुरित is past pass part of मेदुरयति deno verb from मेदुर (unctuous, thick) 'सान्द्रस्निग्धस्तु मेदुर' इत्यमर नीलिमा— नीलिमन् is derived from नील by the affix इमन् according to 'पृथ्वादिभ्य इमनिज्वा' पा० 5 1 122 जनस्थानस्य मध्यं गच्छति इति०न् standing in the midst of जनस्थान जनस्थानम् a part of the दण्डका forest There is a controversy as to its exact location Some hold that it was near the modern Nasik Others are of opinion that it was much lower down the course of the गोदावरी and was near the mouth than towards its source This very passage occurs word for word in the 5th Act of the महावीरचरित after verse 15 as part of the speech of जटायु See रामायण अरण्य०सर्ग 13 where अगस्त्य directs राम to go to पञ्चवटी and erect a hermitage there. Verse 26 स्मरसि do you remember ? सुतनु voc (addressed to सीता) तानि अहानि— object of स्मरसि तस्मिन् पर्वते ॰प्रस्रवणे प्रतिविहिता या सपर्या (पूजा) तया सुखयो (आवयो ) those days ) of us that were at ease on account of the service (attendance) rendered (by लक्ष्मण) 'पूजा नमस्याप चिति सपर्याऽर्हणा समा' इत्यमर लक्ष्मणेन is to be connected with प्रतिविहित in the compound प्रति सुखयो This is called एकदेशी अन्वय सरसं नीरं यस्या the waters of which have an agreeable taste The reading सरसतीराम् would mean 'the banks of which are full of water or are charming तस्या उपान्तेषु In the vicinity of the गोदावरी वर्तनानि—movements, mode of living G seems to read वर्तितानि which means the same thing Verse 27 The prin cipal sentence is (आवयो) रात्रिरेव व्यरंसीत् (न तु जल्पनम्) जल्पतो and ददतो qualify आवयो to be supplied from the preceding verse किमपि क्रमेण (of us) that were talking at random in a low whisper something (that was indescribable) on account of our great affection (for each other), our cheeks being laid close together राम says he cannot describe what they were then talking of On account of the great love they bore to each other, each eagerly devoured whatever was whispered by the other There was no thread running through all their talk They pursued one topic after another as fancy dictated

--I. 27] UTTARARÂMACHARITA. 29

अविरलितौ कपोलौ यथा स्याताम् तथा (अव्ययीभाव) The reading आसक्ति योगात् (on account of our close proximity to each other) is not so good as the one in the text. The word जातमपिद्योतन् con- stitutes the reason of the rest of the clause. अविशिथिल (दृढ) परिरम्भ (आलिङ्गन) तस्मिन् व्यापृत एकैक दो ययो (of us) each arm of whom was engaged in close embrace. The word is दोस् m n, but in the inflections beginning with the acc plu. the word optionally substitutes for itself दोषन् and hence we have *दोष्णो, otherwise we should have had दोषौ अविदिता गतायामा यस्या the watches of which passed away without our being conscious of it याम means 'one-eighth part of the day' 'द्वौ यामप्रहरौ समौ इत्यमरः' रात्रिरेव व्यरसीत्-The night itself ended (passed away, but not our conversation) व्यरसीत्-Aorist परस्मैपद 3rd per sing of रम् with वि रम् is Atmanepadi but when preceded by वि आ and परि it takes परस्मैपद necessarily 'व्याङ्परिभ्यो रमः' पा 1 3 83 This verse is quoted in the दशरूपक (IV 69) as an example of सम्भोगशृङ्गार For the story traditionally narrat- ed with reference to this verse, see Introduction. पञ्चवटी was a part of the दण्डका forest about two योजनs (20 miles) from अगस्त्य's hermitage अगस्त्य say to राम इतो द्वियोजने तात बहुमूलफलोदकः । देशो बहुमृग श्रीमान्पञ्चवट्यभिविश्रुत ॥ तत्र गत्वाऽऽश्रमपदं कृत्वा सौमित्रिणा सह । रमस्व त्वं पितुर्वाक्य यथोक्तमनुपालयन् ॥ स देशः श्लाघनीयश्च नातिदूरे च राघव । गोदावर्या समीपे च मैथिली तत्र रंस्यते ॥' अरण्य० सर्ग 14 13-18 There are some who dispute the claim of the modern पञ्चवटी near Nasik to be the पञ्चवटी referred to in the रामायण शूर्पणखा-She was the sister of रावण Seeing the handsome राम, she fell in love with him and asked him who he was and how he came with his wife to the forest in the garb of an ascetic. राम told her all and asked her in jest to marry लक्ष्मण who was without wife. लक्ष्मण said in the same tone that he was a mere servant of राम and that therefore she should not be the wife of a servant She then came back and said to राम that she would de- vour सीता who was not fit to be his wife and then marry him When she rushed towards सीता, राम called upon लक्ष्मण to punish her लक्ष्मण cut off her nose and ears, when she ran away into the forest see अरण्यकाण्ड सर्ग 17-18 शूर्पणखा-'नखमुखात् संज्ञायाम्' पा० 4 1 58 (ङीष् न स्यात् । शूर्पणखा । गौरमुखा । संज्ञाया किम् । ताम्रमुखी कन्या । सि कौ ) and 'पूर्वपदात्संज्ञायामगः' पा 8 4 3. (पूर्वपदस्थान्निमित्तात्परस्य नस्य ण स्यात्संज्ञायां न तु गकारव्यवाये । शूर्पेव नासिकेत्यस्य ङ्यन्तः । अगः किम् । ऋष्यामूर्द्धने नखदन्तम् (सि कौ).

30 NOTES ON [ L 27— P. 18 एतावत्ते दर्शनम् lit so much only is (my) seeing you,

• • I shall see you no longer. On seeing शूर्पणखा सीता recollects the incident that she rushed at her formerly to devour her and feels as if she were experiencing the anguish of approaching death Or we may explain in another way With the advent of शूर्पणखा began the troubles of राम, which led ultimately to the abduction of सीता by रावण On seeing शूर्पणखा's picture सीता passes through the train of thoughts associated with her and thinks as if she were going to be carried away विप्रयोगाद् (विर- हात्) त्रसे (Oh you) who are afraid of separation (from me) चित्रमेतत् this is a picture (and not reality) यथा - त्यादयति be it as it may, a wicked person causes misery (whether actually present or only seen in a picture) हन्त—'हन्त हर्षाऽनुकम्पादा- वाक्यारम्भविषादयो ' इत्यमरः. वर्तमान इव as if present प्रतिभाति seems. Verse 28. Construe 'अथ इद कनक - विधिना पापै रक्षोभि तथा वृत्तं यथा क्षान्तमपि व्यथयति.' Henceforward the wicked demons acted in such a way by means of the deception (practised on राम) in the form of the golden antelope that, though remedied (lit washed away), it causes pain इद—refers to that part of the picture which depicted the incidents subsequent to the appearance of शूर्पणखा. कनकहरिण एव छम (कपट) तस्य विधिना. क्षान्त—सम्यक् प्रतिहत—The reference may be either to the revenge taken by destroying रावण or rather to the fact that सीता had undergone the ordeal of fire as the ultimate consequence of the deception शून्ये tenant less, void of human beings (particularly of सीता after she was carried away) विकल रोदिति by the deeds of his honour (i e राम) in which his senses were overwhelmed (by the sorrow for सीता), even a stone would weep अपि shows much bit... ... ing) There is also another reading यण्णकरणे (extremely woeful) which is good In the last quarter, the poet seems to allude to his own power of making even the stones weep by his forcible and touching treatment of the sentiment of pat- hos The demon मारीच, being pressed and threatened by रावण, assumed the form of a golden antelope and wandered about राम's आश्रम. सीता was fascinated by its form. सीता urged राम to pursue the antelope and bring it to her alive or dead राम went in pursuit, leaving लक्ष्मण behind. राम hit the antelope,

—I. 28] UTTARARÂMACHARITA 31 which on dying uttered accents like those of राम crying ‘Alas ! Oa Sita, Oh, Lakshmana.’ On hearing those words, सीता pressed लक्ष्मण to go in search of राम लक्ष्मण said that the accents were not really those of राम, but that it was a trick of the demon मारीच and that there was none in the world who could bring राम into difficulty. सीता suspecting लक्ष्मण unreasonably, upbraided him so fiercely that he, against his will, went to search for राम In the absence of लक्ष्मण, रावण came in the form of an ascetic and carried off सीता See अरण्यकाण्ड सर्ग 42 ff. मम आर्यी thou wert thus troubled for my sake. निर्वर्ण्य observing closely. साकूतम् with feeling ‘आहव ह्वनं यथो पनापाकृतमाशय ।’ क्षीरस्वामी P 19 Verse 29 वाष्प tears. त्रुटित् सर like a string of pearls that has snapped asunder. मुक्ता एव मलय येषा सर विम्पंदन् -दन् coming out in a stream rolls on the ground, being shattered to particles. जर्जरैः कणैः दस्त. निरङ्क भवति your affliction, though suppressed becomes manifest (lit. inferrible) to others by the throbbing of the lower lip and nostrils. स्फुरन्त अधर नासापुटो च यस्य स स्फुर...पुरः तस्य भावः स्फुटत्वा तथा उन्नेयः Fut. pass. part. of नी with उद् परेषामुन्नेय—Pot. pass participles are used with the instrumental or genitive of the agents of the action denoted by them ‘कृत्यानां कर्तरिवा’ पा० 2 3 71 (षष्ठी वा स्यात्). भरेण आध्मात हृन्य देन (adj of आवेग ) that fills the heart by its weight i e excess. A reads भवति चिरादाध्मातः which means that has made the heart full or heaving for a long time This is not bad. Verse 30 तत्ताल (acc of time) at the time राम refers to the time when सीता was carried away by रावण प्रियजन (सीता) तस्य वियोग (विरह ) तस्मात् जन्म यस्य स ०दन्मा (adj of दुःखाग्नि) arising from the separation of one dear to me. तीव्र sharp, fierce प्रति बन्चया with the desire of retaliation (taking revenge on those who caused the separation) विषोढ endured (past pass. part of सह् with वि) हुतसमर्चिरिव म्रतनि करोति (the fire of sorrow) being again developed (by the sight of the picture) causes pain like an ulcer in the vitals of the heart. राम् means that when he was deprived of सीता he patiently bore fierce affliction as he was bent upon avenging himself on those who caused him the sorrow But at the sight of the picture he was made to feel those painful experiences without there being any compensating idea of expected revenge that could lessen the pain A reads तत्काल्पि्रय० which would mean ‘arising from separation at that time of one dear to me This is not so

32 NOTES ON [ I 30— happy, as it fails to bring out the contrast between the circum- stances of the separation in the past and of its recollection in the present. G. seems to have read तत्काले, which means the same thing as तत्काल. दनोमि for करोमि comes to the same thing. अतिभूमिं गतेन gone to excess. रणरणक anxiety, sorrow. अन्यत क्षिपामि I shall turn (their attention) elsewhere (i. e. to another incident). मन्वन्तर राजस of the king of vultures, who was as old as a मन्वन्तर. अन्य मनुः मन्वन्तर (a compound of the मयूरव्यंसक class). वसाद् पुराण or मन्वन्तरेण पुराण or मन्वन्तरेषु पुराण. R exp- lains 'मनूनामन्तर अधिकारकालः मन्वन्तरम्। मन्वन्तरपुराणस्य मन्वन्तरप्रभृति- समकालमुत्पन्नस्येति यावत्।' According to the Pauranic computation, one year of men is equal to one day of the gods. The four युगs are equal to 12000 दिव्य years, i. e. equal to 4320000 human years. One thousand cycles of युगs are equal to a day of ब्रह्मा. In a day of ब्रह्मा, there are fourteen मनुs. So in each मन्वन्तर there are about 71 cycles of the four युगs (1000 divided by 14). The मनुस्मृति says “यत्प्राग्द्वादशसाहस्रमुदितं दैविकं युगम्। तदेकसप्ततिगुणं मन्वन्तर- मिहोच्यते॥” I. 79, 'मन्वन्तरं तु दिव्यानां युगानामेकसप्ततिः' इत्यमरः. The first मनु is स्वायंभुव. The present is the 7th, वैवस्वत. तातप्रसङ्ग उप —as जटायु was the friend of दशरथ, he is referred to as तात. चरित्र - हरणम् an illustration of the valorous deeds (of जटायु). चरित्रं च विक्रमश्च तयो उदाहरणम्. जटायु—दक्षप्रजापति had sixty daughters of whom कश्यप married eight. One of these eight was ताम्रा, who gave birth to five daughters one of whom was शुकी. The latter's daughter was नता, whose daughter was विनता. विनता had two sons गरुड and अरुण. जटायु was the son of अरुण, his elder brother being संपाति. See अरण्यकाण्ड सर्ग 14 'द्वौ पुत्रौ विनतायास्तु गरुडोऽरुण एव च। तस्माज्जातोऽहमरुणात्संपातिश्च ममाग्रजः॥' 32-33. When रावण carried off सीता, जटायु on hearing सीता's wailing, opposed रावण and called upon him to desist from the sin he was com- mitting. A fight ensued, in which रावण's chariot was broken by जटायु; रावण, however, cut off with his sword the feet and wings of जटायु who fell mortally wounded. Later on when राम returned after killing मारीच and searched in vain for सीता, he saw जटायु on the point of death and was informed by the latter that it was रावण who had carried off सीता. See अरण्यकाण्ड सर्ग 50-51 and 67-68. P. 20. निर्व्यूढः स्नेहः you carried out to the end your affec- tion for children. निर्व्यूढः is the past pass. p. of वह् with निर् and वि. निर्वह् means 'to carry to an end'. काश्यप—जटायु is so

-I. 30 ] UTTARARAMACHARITA 33 called, because, as will appear from the account given above He was a descendant of कश्यप शकुन्त a bird क सम्भवः Where can there be the possibility (or birth) of such a good, great and holy being like you ? तीर्थभूतस्य- 'निपानागमयोस्तीर्थमृषिजुष्टजले गुरौ' इत्यमरः तीर्थभूत means 'a person worthy of honour, a teacher' जन पश्चिमेन to the west of जनस्थान पश्चिमेन governs the genitive in accordance with 'षष्ठ्यतसर्थप्रत्ययेन' पा० २ ३ ३० After राम had performed the obsequies of जटायु he went a little to the west of जनस्थान and then to the south After proceeding for three क्रोश's from जनस्थान राम and लक्ष्मण entered क्रौञ्चारण्य Then they proceeded towards the east and passed beyond क्रौञ्चारण्य where near the her mitage of मतङ्ग they met the demon दनु He is described as being without head or neck with a mouth in the stomach and only a single eye on his chest and with arms one yojana long राम and लक्ष्मण whom he wished to devour each cut off one of his arms He had been cursed by a sage named स्थूलशिरास् and was to go to heaven when his hands would be cut off He had attacked इन्द्र who threw his वज्र at him whereby his head was sunk into his body and he became a कबन्ध When he was burnt in the funeral pyre he assumed a divine form and told राम that for finding out सीता he must form a friendship with सुग्रीव See अरण्यकाण्ड 69-72 'दन्दशूको क्रियायुक्तमनपूर्वेकलेवरम्' इत्यमर दनुश्चासौ कबन्धश्च तेन अधिष्ठितं (occupied) कबन्ध means a headless trunk that retains activity ऋष्यमूक-This was the hill on which dwelt the monkey chief सुग्रीव 'अद्यैव राम पश्यामि सुग्रीवो नाम वानर । ऋष्यमूके गिरिवरे पम्पापर्यन्तशोभिते । निवसत्यात्मवा वीरश्चतुर्भि सह वानरै ॥' अरण्य० सर्गे 72 11-12 मतङ्गस्याश्रम पदम्--This seems to have been to the west of the lake पम्पा 'तास्तद्राम पम्पायास्तीरमाश्रित्य पश्चिमम् । आश्रमस्थानमतुलं गुह्य काकुत्स्थ पश्यसि ॥ न चात्राक्रमितु नागा शक्नुवन्ति तदाश्रमे । ऋषेस्तस्य मतङ्गस्य विधानात्तत्र काननम् ॥ मतङ्गवननिलय विश्रुत रघुनन्दन ।' अरण्य० 73 28-30 श्रमणा नाम शबरतापसी-She was a devoted attendant of the pupils of मतङ्ग and was extremely devout. When राम and लक्ष्मण came to the आश्रम where she was, she worshipped राम She informed राम that the sages had told her that on welcoming राम as guest she was to go to heaven. She after having worshipped राम, threw herself in fire and went to heaven. 'तेषां गतानामद्यापि दृश्यते परिचारिणी । श्रमणी शबरी नाम काकुत्स्थ चिरजीविनी ॥' अरण्य० 73 26 'तौ दृष्ट्वा तु तदा सिद्धा समुत्थाय कृताञ्जलि । पादौ जग्राह रामस्य लक्ष्मणस्य च धीमत ॥' सर्गे 74 6 The शबर's were a mountain tribe, like the modern Bhils. 'भेदा किरातशबरपुलिन्दा म्लेच्छजातय' इत्यमर श्रमणा-स्त्री a female devotee सिद्ध one who has attained miraculous powers,

34 NOTES ON [ I 30- ti the 8 सिद्धिs 'अणिमा महिमा चैव गरिमा प्राप्तिः प्राकाम्यमीशिता वशिता । ६ यत्र कामावसायित्वेत्यष्टैश्वर्यम् ॥' क्षीरस्वामी Compare महावीर० V 27 'अयं श्रमणा नाम सिद्धा शबरतापसी । मतङ्गाश्रमवास्तव्या रामवेदिन्युपागता ॥'. पम्पा-was a lake full of lotuses and other flowers 'तौ पुष्करिण्या पम्पायास्तीरमासाद्य पश्चिमम् । अपश्यतां ततस्तत्र शबर्या रम्यमाश्रमम् ॥' अरण्य० 74 4 पम्पा is said to be the modern Hampi near Bellary in southern India पम्पा अभिधान (नाम) यस्य पम्पातुदं सरः पम्पासरः विच्छिन्ना धीरत्व-विच्छिन्ने अमर्षे धीरत्वे च यस्मिन् कर्मणि यथा स्यात्तथा (अव्ययी भाव) having given up resentment (against his enemies) and firm- ness The reading विस्सृष्टामर्षधैर्यम् means the same thing प्रमुक्त-कण्ठं यथा स्यात्तथा-with a loud cry अत्र किल-किल shows that सीता does not know it personally (as she then was a prisoner in लङ्का) but had only heard from others that राम wept on the पम्पा lake 'वार्ता सम्भाव्यो किल' इत्यमर Note रामायण 'स तां दृष्ट्वा ततः पम्पां रामः सौमित्रिणा सह । विललाप च तेजस्वी रामो दशरथात्मजः ॥' अरण्य० 75 22 रमणीयमेतत्सर - for a poetic description of the lake, see रामायण अरण्यकाण्ड 73 and किष्किन्धाकाण्डसर्ग 1. Verse 31 एतस्मिन्-in the lake पम्पा मद- पुण्डरीका is a compound and qualifies विभागाः The construction is एतस्मिन् पुण्डरीका भुवो विभागाः कुवलयिनः सन्दृष्टाः (मया) कुवलयिनः is predicative adjective मदेन तरा (ध्वनियुक्ता) मल्लिकाक्षा (हंसविशेषाः) तेषां पक्षैः व्याधूताः (चालिताः) अत एव स्फुरन्तः (कम्पमानाः) उरवः दण्डा येषां तानि ०दण्डानि पुण्डरीकाणि (सितकमलानि) येषु-which had white lotuses with broad stalks quivering being shaken by the wings of मल्लिकाक्ष birds that were noisy on account of intoxication मल्लिकाक्ष is a bird that has dark beaks and feet. 'हंसास्तु श्वेतगरुतश्च क्राङ्गा मानसौकसः । राजहंसास्तु ते चञ्चुचरणैर्लोहितैः सिताः । मलिनैर्मल्लिकाक्षास्ते' इत्यमर 'पुण्डरीकं सिताम्भोजम्' इत्यमर बाष्पाम्भसः परिपतनं उद्गमश्च तयो अन्तराले in the interval of the falling down (of tears that had already arisen) and the coming out (of new ones) कुवलयिनः- कुवलयवन्तः possessed of blue lotuses 'स्यादुत्पलं कुवलयमथ नीलाम्बु जन्म च । इत्यमर भुवो विभागा parts of the spot Compare मालती माधव IX. 14 for the first three lines The verse says parts of the earth that had white lotuses were seen by me to be possessed of blue lotuses in the interval of the falling of old tears and the rising of new ones What राम means seems to be this -The lake had white lotuses in certain parts of it round which hovered the मल्लिकाक्ष birds with dark beaks and feet राम's eyes being bedimmed with tears, he could not distinguish anything But for a moment when there was a respite from tears, he could snatch a view of things. In that moment, what prominently struck him about the lotuses

-I 31] UTTARARÂMACHARITA. 35 was the dark colour of the birds. Hence that part of the lake seemed as if covered with blue lotuses. But it is not to be sup- posed that राम was under any mistake. He knew all along that there were white lotuses, but during those fleeting moments when he could cast a clear glance at them, he caught sight of only the dark hue of the limbs of the birds and not of the white lotuses. The student should note the word सन्मूढा. Thus it will be seen that there is no भ्रान्तिमानालङ्कार here as some suppose. भ्रान्तिमान् is defined as a figure of speech where one thing is mistaken for another on account of the resemblance between the two. 'भ्रान्तिमान् यदद्वित्तेपुत्तददर्शने' काव्यप्रकाश X. वी० gives various farfetched meanings of this verse. आर्यो हनूमान्—R explains 'देव- योनिसम्भवत्वात् महावीर्यत्वात् महोपकारत्वाच्च हनूमत आर्य इति विशेषणम्' चिराद् निर्व्यूढं मर्त्यलोकस्य प्रचुरतरम् एव गुरुतरमुपकारः स अस्य अस्ति इति व्युत्कीर- वान्—Who conferred the great favour i. e. freeing the mortal world (from sorrow) which was effected only after a long time. Sîtâ refers to the important part played by मारुति in destroying रावण with his hosts of devils. It was हनूमान् who first found out where सीता was. That brought राम to लङ्का for their destruction and thus freed the whole world from the oppression of रावण. But the destruction of रावण took a very long time after he commenced to oppress the world, hence चिरनिर्व्यूढं &c. Some interpret as follows:—The whole world was plunged in sorrow on account of सीता's abduction by रावण. हनूमान् found out सीता and then after many months रावण was destroyed and सीता was restored to राम. But it seems to us that to take this speech of सीता as referring to her own liberation would not be in keeping with सीता's modesty. The reading चिरनिर्विनः is good. It means 'full of grief for a long time'. महान् अनुभावो यस्य अनुभाव- majesty, noble bearing. P. 21. Verse 32. दिष्ट्या (instru. of दिष्टि f. used as an ad- verb) fortunately. अञ्जनाया आनन्दं वर्धयतीति वर्धनः. अञ्जना was the mother of मारुति. कृतीनो वयम्-we are blessed. कृतिन्—कृतमस्यास्तीति कृती इष्टकृत्. राम says:—not only is the world blessed on account of the valour of मारुति as said in a general way by सीता in the pre- ceding sentence but we (राम, सीता, लक्ष्मण) are particularly blessed in having had the assistance of such a benevolent and powerful ally. कुसुमिताः कदम्बतरवो येषु ताण्डविताः बर्हिणः (मयूराः) यस्मिन्-upon the blossoming कदम्ब trees of which peacocks are dancing. कुसुमानि सञ्जातानि एषाम् इति कुसुमिताः according to 'तदस्य सञ्जातं तारकादिभ्य इतच्' पा० 5. 2. 36. ताण्डवित-ताण्डवं सञ्जातमस्य इति ताण्डवितः. 'ताण्डवं नटनं

36 NOTES ON [ I . नाट्यं लास्यं नृत्यं च नर्त्तने' इत्यमरः ताण्डव was a particular kind dance, hence it came to mean dancing in general 'उद्धतकरणाङ्ग- हारनिर्मलमारभटीवृत्तिप्रधानं गीतकानुसारित्वादादौ तण्डुमुनिना प्रणीतं ताण्डवम्' क्षीरस्वामी. किं नामधेयं (नाम) यस्य स किंनामधेयः (बहुव्रीहि). 'नामधेयं च नाम च' इत्यमरः. धेय is affixed to भाग, रूप, and नाम without any change of meaning 'भागरूपनामभ्यो धेयः' (वार्तिक on पां० V. 4. 25 ). अनुभाव-श्री (adj. of आर्यपुत्र below)—अनुभावश्च सौभाग्यं च अनु- भावसौभाग्ये ते एव सौभाग्यमात्रं, अनुभावसौभाग्यमात्रं परिशेषं यस्याः सा अनु- भाव-परिशेषा, सा चासौ धूसरा श्रीः यस्य—with a complexion that was darkened (धूसर), the only thing that remained (of it) being his noble mien (अनुभाव) and his loveliness. सुभगस्य भावः सौभाग्यम्. त्वया रुन्दित supported by you (लक्ष्मण) who were weeping. Verse 33 सोऽयं नाम This is that mountain named माल्यवत् fragrant with ककुभ trees (or flowers). 'नदीसर्गे वीरतरौ द्रुडुः ककुभोऽर्जुनः' इत्यमरः. स्निग्ध glossy, shining. यस्मिन् नूतनः तोयवाहः शिरसि अयति on the top of which a fresh cloud rests. माल्यवत् seems to have been a hill near किष्किन्धा and a peak of the प्रस्रवण range. 'अभिषिक्ते तु सुग्रीवे प्रविष्टे वानरे गुहाम्। आजगाम सह भ्रात्रा रामः प्रस्रवणं गिरिम्॥' किष्किन्धाकाण्ड सर्ग 27. 1. In the 28th सर्ग we read 'स तदा वालिनं हत्वा सुग्रीवमभिषिच्य च। वसन् माल्यवतः पृष्ठे रामो लक्ष्मणमब्रवीत्॥ एष फुल्लार्जुनः शैलः केत- कैरभिवासितः ॥ 9. It was on this hill that राम had become extre- mely afflicted on remembering सीता. 'दृष्टा हि भार्या स्मरतः प्राणेभ्योऽपि गरीयसीम्। उदयस्त्यदितं दृष्ट्वा शशाङ्कं स निक्षेपतः ॥ आविबेश न तं निद्रा निशासु शयनं गतम्। तत्समुत्थेन शोकेन बाष्पोपहतचेतनम्॥' किष्किन्धा० 27 31–32. आर्येणास्मिन्—लक्ष्मण was going to allude to an incident in राम's life that occurred on माल्यवत् But he was interrupted by राम in the middle of his speech. The poet has so arranged that the inter- ruption will cause no break in the metre. Some editions, probably disapproving of this interruption in the middle of a पाद, read the third पाद as 'वर्त्ततेन्सादिदम्'. विरम stop, see notes on स्वरमीत् above (P. 29). अतः परं निक्ष After this I am not able (to hear what you are going to say). प्रत्यावृत्तं come back. स that (well-known). विप्रयोगः विरहः. पुनरिव—At the sight of familiar spots and incidents in his life, Rāma feels as if he were under- going the same pangs of separation as he did when he suffered them years ago. पुनरपि is a good reading. This sentence sug- gests to the audience the impending separation. असंख्यातानि innumerable. उत्तरोत्तराणि wonderful deeds each being more wonderful than the preceding. कर्माणि च तानि आश्चर्याणि च उत्तरकर्मा- श्चार्याणि. प्रसूत्यन्न दोहदः यस्याः in whom a longing has been produced.

-L 33] UTTARARÂMACHARITA 37 P. 22. प्रमत्त विहरिष्यामि I shall sport in the groves of trees that are pleasing and deep (dense) R says 'प्रमत्ता माय- दारिसञ्चारनिशाचरोपद्रवादिराहित्येन निरुपद्रवा'. पवित्र गार्हा-पवित्रं निमलं शिशिरञ्च अवगाहं यस्याः-a bath in which is holy, pure and cool Some read सौम्य (charming agreeable) for विमलं Note how सीता's longing is a presentiment of what was to befall her सन्त्येव सन्दिष्टम्-Note the message delivered by अष्टावक on p 9 of the text. अक्षोभि सुखं (सुखकरं) च सम्पात (गमनं) यस्य स-The movement of which will not cause jolting and will be comfort able उपस्थापय-causal of स्था with उप-cause to approach, bring युष्मा ... गन्तव्यम् you also should come (with me to the Ganges) कठिन हृदय यस्याः whose heart is hard. This is a rebuke ad ministered to सीता by राम for her expressly requiring him to come with her राम means that no entreaties from her were necessary to induce him to accompany her In the interesting state in which सीता then was, राम could never have thought of sending her alone without himself एतद्...देवि does this also require to be said? (i e you need not expressly have asked me). तेन मे if that be so, then I am pleased वातायनोपकण्ठे in the vicinity of the window वातायनस्य उपकण्ठं तस्मिन् 'वातायनं गवाक्षः' इत्यमरः वातायने अयनं वातायनम् V and Gh read वातायनालोके- in the recesses of a window R explains 'वातायने गवाक्षं, आलोकं विस्तारकन्, पवन् चिन्ता अन्ये (नान्दे ?) लक्ष्यते तादृशं स्थानमित्यर्थः, वातायनस्य आलोके वातायनप्रविष्टे निभृते स्थाने' संविश sitting or lying down अपहृता-carried away, overpowered. तेन गमनाय then rest on me closely in order to follow me (to the Ganges when the chariot would be brought) निर्गतं अन्तरं (अवकाशः) यया साऽसा दृशमित्यर्थः राम, seeing सीता overpowered by sleep, asks her to rest her limbs on his bosom till the time when they both would get into the chariot to fetch which लक्ष्मण had gone K., V and Gh read अङ्ग दापनाय for अनुगमनाय This seems to be an emendation purposely made. The word अनुगमनाय cannot be well explained and is moreover ominous, as it also means 'the self immolation of a widow on her husband's funeral pile.' Verse 34 The principal sentence is बाहुः अधिकण्ठम् अर्प्यताम्-let your arm be placed round my neck. जीवयन्निव (arm) which as if brings life to me समाश्वस्त बिन्दु-साध्वसं श्रमश्च साध्वसश्रमौ ताभ्यां स्वेदः तस्य बिन्दवः बिन्दुभिः सह इति स-बिन्दु (बहुव्रीहि) that has drops of perspiration due to fear and fatigue 'भीतिभीः साध्वसं भयम्' इत्यमरः. अधिकण्ठम्-कण्ठे अविशति (अव्ययीभावः) ऐन्दवाश्च ते मयूखाः ते सुचिरं (अत्र एव) सन्ती (दधत्) चन्द्रमसीनां हारः, ०हारस्येव विभ्रमं (शोभां) यस्य- 4

38 NOTES ON [ I 34- the grace of which resembled that of a necklace of moonstones that had begun to ooze being touched by the rays of the moon The points of similarity between the arm of सीता and the necklace of moonstones are three, both are fair, both are to be placed round the neck and lastly both had drops upon them, the neck lace melted by the touch of lunar rays, while the arm perspired through fear and fatigue सीता was struck with fear when she saw in the picture such fearful scenes as those of the meeting of परशुराम, शूर्पणखा &c. इन्दव—from इन्दु इन्दोरयमिन्दव It is a convention of Sanskrit poets that the moonstone oozes when touched by the rays of the moon Note below 'द्रवति च हिमरश्मावुद्गते चन्द्रकान्त' Act VI 12 This verse occurs in the मालतीमाधव VIII 3, where we read समूढसान्द्रसस्वेद० तथा कारयन्-making her do so i e placing her arm round his neck किमेतत्—what is this? राम is not able accurately to describe the indescribable sensations he feels on placing Sita s arm round his neck P 23 Verse 35 विनि मिति वा It is not possible to deter- mine whether it is pleasure or pain शक्य qualifies विकार (emotion) राम says that his emotion is something higher, more exquisite than the ordinary sensations of pleasures and pains. It partakes of the character of the state of bliss (मोक्ष) which transcends all ordinary pleasures and pains प्रमोहो- मन् nor is it possible to determine whether it is stupor, sleep, spreading (circulation) of poison or intoxication. तव संमील्यति य at each touch of thine a certain emotion that overpowers all my senses bewilders my consciousness and shuts it up परिमूढ- इन्द्रियगणं यस्मिन् The reading प्रबोध for प्रमोह seems at first sight to be better, as it presents a contrast to निद्रा but if we look at the last two lines, it appears to us that the reading प्रमोह is more in keeping with the words परिमूढेन्द्रियगण and भ्रमयति G seems to have read संमोहयति for संमीलयति It is not bad, though it is not as good as the one in the text The reading समुन्मीलयति of V is bad as it is not in keeping with what precedes On चैतन्यम्, वीर० says 'चैतन्यमन्तःकरणावच्छिन्नचैतन्यम् । जीवचैतन्यमिति यावत् । अद्वैतमतप्रक्रिय येत्युक्तम् । मदान्तरात्मानमिति फलितोऽर्थः' स्थिर परम्—You are constant in your favour, what else than this can it be ? स्थिर प्रमाद नेराग् सीता means—though many years have elapsed since our marriage, your love for me is as ardent as it was during the first years after marriage All the emotions that you feel are due to this your love for me, and not to any special virtues

-1. 35 ] UTTARARAMACHARITA. 39 in me. G reads ध्रुवमिति नियतार्थम् which is a good reading It means 'What wonder is there (that you experience this emotion) since your favour is constant!' The reading of N also may be made to yield the same sense. Verse 36 The first two lines and the last are in apposition with सुवचनानि and are predicates. म्लानस्य मोहनानि (these sweet words of thine) make the faded flower of life bloom, produce gratification and charm all my senses. सरोरुहाक्षि lotus-eyed one (addressed to सीता) कर्णयोः अमृदानि कर्णे रसायनानि they (words) are nectar to the ear and elixir to the mind. The affix अन् is generally applied in the sense of करण or भाव, but in the case of विकासनानि, सन्तर्पणानि, and मोहनानि, it is applied in the sense of कर्तृ. विकासं ददाति विकासकम्. Ordinarily विकसनम् would mean विकास 'the state of expanding', but here it means 'what causes to bloom.' जीव-पुष्प कुसुमम्. The first two lines occur in मालतीमाधव VI. ९ जगद्धर explains रसायन as 'आह्लादे आनीयतेऽनेनेत्यायनम्। रसस्यायनं रसाय- नम्।' रस means mercury. It was believed that mercury, if properly medicated, would prolong life and confer immunity against disease and old age. प्रियवद्-one who speaks sweet words. The word is formed according to 'प्रियवशे वदः खच्' पा० ३ २ ३८ (प्रियंवदः । वशंवदः सि कौ ) संविशाव let us lie down. समन्ततः -round about. निरूपयति she searches. किमन्वेष्टव्यम् is it to be sought for? राम means -she need not search for something to rest upon, she should take rest on his chest. N reads अपि सन्देष्टव्यम् which means 'Is it necessary to send a message' (to some servant to bring something to lie down upon). राम means that she need not look about for a bed and if she does not find it, she need not send word to somebody to bring one. P 24 Verse 37. आ समयात् from the time of (our) marriage. आ governs a noun in the ablative 'पञ्चम्यपाङ्परिभिः' पा० २. 3. 10 (एतैः कर्मप्रवचनीयैर्योगे पञ्चमी स्यात्। आ हरेः परि हरेः संसारः। आ मुक्तेः संसारः। सि कौ ) गृहे-when they were in अयोध्या. वने- when, after राम's exile in consequence of the boon granted to कैकेयी, they went to the forest. ततः after that (i. e. after childhood). अनु is a कर्मप्रवचनीय governing a word in the accu- sative 'कर्मप्रवचनीययुक्ते द्वितीया' पा- २. ३, ३३ (एतेन योगे द्वितीया स्यात्। जपमनु प्रावर्षत्। सि कौ ) स्वापहेतुः which induced sleep, which put you to sleep. अनन्या which has not been resorted to by another woman. उपधानम् pillow (उपधीयते शिरः अत्र) नाटयन्ती representing (dramatically). अयि एवम् ।' is so (just as you

40 NOTES ON [ I 37— say ) प्रिय वचन यस्या प्रसुप्तैव—The word एव shows the surprise which राम felt at seeing सीता fall asleep in a short time Verse 38 This verse contains many examples of the figure of speech called रूपक and is cited by वामन in his काव्यालङ्कारसूत्रवृत्ति under रूपक (IV 3 6 ) इयं गेहे लक्ष्मी she is the goddess लक्ष्मी (prosperity) (in my house) इयं नयनयो she is the nectar pencil to my eyes अमृत was supposed to be extremely cooling and gratifying A वर्ति (eye-salve ) is used for cooling the eye 'वर्तिर्भेषजनिर्माणे नयनाञ्जनरेखयो । गात्रानुलेपनीदीपदशादीवेषु योषिति ॥' इति मेदिनी स्पर्श रस her touch is profuse sandal juice (paste) appli- ed to the body Just as sandal paste causes a cooling sensation and delight so does सीता's touch cause delight to राम 'प्रभूतं प्रचुरं प्राज्यमद्रश्न बहुल बह्व' इत्यमर शिशिरमसृण cool and smooth मौक्तिक सर string of pearls 'यष्टिलता सर सरिरित्यैकार्था ' क्षीरस्वामी किमस्या ing to सीता is extremely lovable He was going to add that everything was lovable if there were no separation from her But after uttering the word यदि he dwells upon the thought of separation and, instead of continuing the train of thoughts to which he had begun to give expression in the word यदि, he starts a new idea and asserts that separation from सीता cannot be endured, The last line is full of various readings The one adopted by us seems to us to be the best It can be explained in another way also What of hers is not dear if separation from her were extremely bearable But this explanation is not happy and does not account for तु In this latter case we take परम् as qualifying सह, while in the former, we separate as 'परम् (but) असह्य' V adopts a reading of his own without any mss to support it viz 'यदि पुनरसङ्गो न विरह ' This reading is no doubt a good one, but being unsupported we have not adopt- ed it The com in V says 'किमस्या न प्रेयो यदि परमसह्यस्तु विरह इति बहुष्वैव पुस्तकेषु पाठो दृश्यते स तु न सङ्गच्छते इति मत्वा पाठान्तर कल्पितम् ' There is another reading 'न प्रेय किमपरमसह्यस्तु विरह ' The meaning is — 'What of hers is not lovable what else? (nothing further need be said) But as for separation from her, it is un- bearable' We have to put a strained construction upon the words किमपरम्, otherwise they would be meaningless प्रतीहारी a female doorkeeper भरत defines a प्रतीहारी as 'संधिविग्रहसंबद्ध नानारार्थसमुत्थितम् । निवेदयन्ति कार्य या प्रतीहार्यस्तु ता स्मृता ॥' (नाट्यशास्त्र

(24. 44.) The doorkeeper comes to announce the arrival of a spy of राम She uses the word उपस्थित which means 'has ap- proached, is impending' Rama's last thought was about विरह, hence he naturally connects the word उपस्थित with the word विरह that he had uttered last. He thought that प्रतीहारी had come to announce that separation from सीता was impending and therefore, being perturbed, hastened to ask 'अयि कः'. The प्रतीहारी says it is दुर्मुख, the personal attendant of His Majesty (that has approached ) and then राम feels relieved. The poet has ingeniously used the word उपस्थित so as to be capable of being construed either with विरह or दुर्मुख and thereby produces a startling dramatic effect In these sentences again the poet foreshadows the separation of राम from सीता that is shortly to follow This device where words that are applicable in two ways, are interposed to produce a startling result on the mind of one of the characters on the stage while perfectly harmless in another connection is called पताकास्थानक and is of frequent occurrence in Sanskrit dramas. भरत defines it 'यद्वार्थमभिसन्धाय तल्लिङ्गन्यं प्रयुज्यते । आगन्तुकेन भावेन पताकास्थानकं तु तत् ॥' and instances four varieties of it. The साहित्यदर्पण says 'यत्रार्थे चिन्तितेऽन्यस्मिंस्त- ल्लिङ्गोऽन्यः प्रयुज्यते । आगन्तुकेन भावेन पताकास्थानकं तु तत् ॥' VI 45 The साहित्यदर्पण gives a striking example from वेणीसंहार After the words of दुर्योधन in the 2nd Act 'बद्धासनेव करभोरु मनोरुयुग्मम्' the कञ्चुकी enters and says 'देव भग्नम्' which becomes connected with the words 'मनोरुयुग्मम्' said by दुर्योधन, while कञ्चुकी meant to say 'भग्नं रथकेतनम्'. In the दशरूपक (III. 18) the verse इयं गेहे together with the words of प्रतीहारी and राम are cited as an example of गण्ड which is defined as 'गण्ड प्रस्तुतसम्बन्धि भिन्नार्थं सहसोदितम्' The name दुर्मुख given to the confidential spy is significant, inas much as it would often be his lot to come with an evil look when he had to communicate to राम some evil talk current among the subjects In the रामायण the spy who tells राम of the scandal is named भद्र 'तत्र कश्चिद् कथाञ्चिदागत समभाषत । का कथा नगरे भद्र वर्तन्ते विषयेषु च ॥ मामास्रितानि कान्याहुः पौरजानपदा जनाः । मां च सीतां सुमित्रिञ्च भरतं किं च लक्ष्मणम् ॥' उत्तरकाण्ड 43 4-5 भद्र replies 'राघवैकमुखस्तु भद्रं सुहृद्विदुर्विदः' 'शृणुराजन् महाराज प्राञ्जलिः शुचमाहितः ॥ 12 शृणु राजन् यथा पौराः कथयन्ति शुभाशुभम् । कीदृशं हृदये तस्य सीतासम्भोगजं सुखम् । अङ्कमारोप्य तु पुरा रावणेन बलाद्धृताम् ॥ 17 अस्माकमपि दारेषु सहनीयं भविष्यति । यथा हि कुरुते राजा प्रजास्तमनुवर्तते ॥' 19 शुद्धान्ते चरतीति ०चरः one who attends in the inner apartment of the king 'कक्ष्यागार

42 NOTES ON [ I 38- भूभुजामन्तःपुरं स्यादवरोधनम् । शुद्धान्तस्त्ववरोधश्च' इत्यमरः (शुद्धा उपधाशुद्धा रक्षका अन्ते समीपे यस्य) पौरा (from पुर) citizens जानपदा (from जनपद country) inhabitants of the country as opposed to those who live in the capital. अपसर्प a spy यथाहैवन् प्रणिधिरपसर्पश्च रश्च । चारश्च गूढपुरुषश्च' इत्यमर प्रहित sent The reading पौरजान- पदानपसर्पितुम् is not good as the infinitive of सृप् is either सर्तुम् or स्रप्तुम् देवीमन्तरेण with reference to the queen (सीता) अन्तरेण in the sense of with reference to or without governs the accusa- tive 'अन्तरान्तरेण युक्त' पा० २ ३ ४ अचिन्तनीय जनापवादम् unthinkable scandal. अथवा मन्दभाग्यस्य or such is the duty of my unfortunate self मन्दं भाग्यं यस्य स तस्य P 25 उत्स्वप्नायते talks in sleep It is a denominative verb from स्वप्न सैव करोति that very thought of separation which was given rise to by looking at the picture and which produced great anxiety afflicts her in sleep We saw on p. 15 of the text that at the sight of शूर्पणखा in the picture सीता thought as if she were going to be separated from राम That thought of separation persisted even after she fell asleep and caused सीता to start up in sleep saying 'हा आर्यपुत्र कुत्रासि' विरहस- म्भावना (impression) स्वत्र उद्वेगं तम् परामृशन् touching passing his hand over Verse 39 This verse presents great difficulty in construction. We must remember that the predominating thought in Rama's mind at the time when he utters this verse is the deep love of सीता for him and her concern at the thought of separation from him We take अद्वैतं as the antecedent to which the following relative clauses containing the words यत्, यत्र, यस्मिन् are to be joined. The words 'भद्रं तस्य सुमानुषस्य' are to be taken as spoken parenthetically Construe एकं तत् सुखदुःखयो रद्वैतं कथमपि प्राप्यते यत् (अद्वैतं) सर्वासु अवस्थासु अनुगतम् &c That perfect identity of happiness and misery is a unique thing (एकं) and is sought (and obtained) with difficulty अनु यत् which (अद्वैतं) follows (persists) in all conditions (of life) विश्रामो यत्र in which the heart finds rest. जरसा रस the sweetness of which cannot be taken away (even) by old age जरसा (also जरया) in- stru sing of जरा कालेना स्थितम् which exists in (the form of) the essence of affection ripened through the passing away of reserve in course of time आवरणस्य अलप्ताद् भद्रं तस्य सुमानुषस्य (भवतु) blessed be that good person (who secures such an ident- ity of happiness and misery) When husband and wife ardent- ly love one another, the happiness or sorrow of the one is the

—I. 39] UTTARARĀMACHARITA. 43 happiness or sorrow of the other. राम says that he has secured such a loving wife in सीता and fervently hopes (in the words भद्रं तस्य सुमानुषस्य) that nothing should intervene to mar the happy union of their hearts. When there is such an identity of happiness or sorrow, the heart of the one that is afflicted finds solace in the love of the other. When husband and wife are newly married there is a certain reserve between them, which passes away in course of time. न द्वैतम् अद्वैतम्. द्वैतम् division, difference. The reading प्राप्यते can be construed more easily than प्रार्थ्यते and is preferable. Instead of taking भद्रं तस्य सुमानुषस्य as parenthetical, we may construe as follows—(येन) कथमपि तत् एकं सुखदुःखयोः अद्वैतं प्राप्यते तस्य सुमानुषस्य भद्रम् blessed is that good man who secures anyhow that unique identity of happiness and sorrow. G gives a farfetched explanation of the last line. G takes सुमानुषस्य to mean 'सौजन्यस्य'. He construes 'तस्य सुमानुषस्य कथमपि तत् एकं भद्रं प्रार्थ्यते हि' (we anyhow desire a unique blessing upon that goodness). G construes अद्वैतं सुखदुःखयोः &c. as five clauses, qualifying तस्य सुमानुषस्य. अद्वैतं सुखदुःखयोः would then mean 'which (सौजन्य) is the same in happiness or misery' अविद्यमानं द्वैतं यस्मिन्. Apart from the farfetched meaning placed upon सुमानुष, there is another difficulty in this explanation. We expect a relative word like यत् in the clause अद्वैतं दुःखयोः, as we find in the following four clauses. वीर० explains सुमानुषस्य as दाम्पत्यस्य, which also is extremely farfetched. The com. in T says 'भद्रं तस्य सुमानुषस्य इति सर्वेषु पुस्तकेषु पाठो दृश्यते स च न भावशून्यो दिति मत्वा तन्मयेन प्रेम इति पदं परिवर्तितम्'. Thus the reading भद्रं प्रेम is supported by no authority. It may be admitted that the last line becomes simpler if we read भद्रं प्रेम. The meaning of the last line then is 'that unique and auspicious love of a good person is anyhow sought for'. If we read प्राप्यते, then 'that love is obtained with difficulty'. With this reading (भद्रं प्रेम &c) the verse becomes well connected with the predomi- nant thought in Rama's mind viz. सीता's deep love and her concern at the thought of separation. But there are minor objections even to this reading. In the first place, a relative word यत् must be understood in the first clause अद्वैतं सुखदुःखयोः. Further the word भद्र has no particular propriety, it falls flat. It should be noted that in the दशरूपक where this verse occurs (under II, 7) we read 'भद्रं तस्य' and not भद्रं प्रेम. The reading अनुज्ञात् (favourable) for अनुगुणात् is not bad. ब्रूहि लब्धम् say what you have found (learnt).

44 NOTES ON [I 39— P 26 विसारिता भद्रेण-राम has made us forget the king दशरथ अर्थवाद एव This is a mere secondary matter or praise. The word अर्थवाद is placed in opposition to विधि They are re lative terms विधि is that part of the Veds which enjoins the performance of a thing not known from any other source For example स्वर्गकामो ज्योतिष्टोमेन यजेत is a विधि An अर्थवाद is a sente nce which has no independent purpose of its own, but which is auxiliary to a विधि either by stating the good that would arise from an observance of the विधि or the evil that would result from its non observance or that gives some subsidiary information Hence अर्थवाद comes to mean 'a mere secondary matter, praise' अर्थसंग्रह says 'अज्ञाताथेज्ञापको वेदभागो विधि । प्राशस्त्यनिन्दान्यतरपर वाक्यम् र्थवाद' । तस्य च लक्षणया प्रयोजनवदर्थपर्यवसानम् । तथाहि । अर्थवादवाक्य हि स्वार्थप्रतिपादने प्रयोजनाभावाद् विधेयनिषेध्ययो प्राशस्त्यनिन्दितत्वे लक्षणया प्रति पादयति ।' येन धीयते so that it may be remedied प्रतिविधीयते present pass of धा with प्रति and वि कर्णे-दुर्मुख whispered into Rama's ear, as Sita was near, though asleep तीव्र संवेग यस्य the force of which is sharp वागेव वज्र -thunderbolt in the form of words (viz the scandal whispered in राम's ear). नाश्वसितु देव may your majesty take courage or be firm Verse 40 धिक्- governs a noun in the accusative or vocative वैदशा is to be connected with दूषणम् हा हा उपादे alas! alas! fie upon this stigma applied to सीता consequent upon her dwelling in the house of a stranger, which (दूषण) was wiped off by superhuman means परगृहे वास तेन दूषणम् अद्भूते उपाये -the reference is to सीता's purification in fire, for which see notes p 9 एतत्तद्=दूषणम् दैवदुर्विपाकात् through the evil development of fate आलर्कं प्रसृतम् has spread in all directions like the poison of a mad dog अलर्कस्य इदम् इति आलर्कम् अलर्क a mad dog 'शुनको भषक श्वा स्याद् अलर्कस्तु स योषित' इत्यमर (स श्वा संजातग रप्रयोगो अन्यते वार्यते दशनभवाद् अलर्कं उच्यत था। क्षीरस्वामी) The poison of a mad d - - - - - - having reflected. सकरुणम् pathetically Verse 41 केनापि कार्येण लोकस्याराधन सता म्रतम् to please the people by any means is the vow of the good यत् (व्रत) पूरितम् which was fulfilled तातेन- दशरथेन मां च प्रार्थाश्च मुञ्चता-दशरथ had promised two boons to कैकेयी She demanded the banishment of राम and the installa tion of भरत To keep his word, he allowed his dearest son to