उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

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

—I 41 ] UTTARARĀMACHARITA. 45 go into exile and died in grief for him. But he did not prove false to his word, as he would in that case have incurred the censure of the people. N reads तदप्रतीतुम्—it was established. भगवता सन्दिष्टम्—This refers to the words 'युक्तं प्रजानामनुरञ्जने स्यात्' p. 10 (text). Verse 42. यद् is to be connected with चरित्रम्. यत् चरित्रम् that good and holy mode of conduct that was ren- dered illustrious (lit. made to shine) by the solar kings, the best among men. सावित्र—derived from सवितृ. लोकेषु मेडे दीपितम् past pass. p. of the causal of दीप्. अस्मिन् चरित्रे मत्सम्बन्धनम् alas, fie upon me, an unfortunate man, if, on account of my connection (with that family) there should attach to it some foul report. कश्मल adj foul, ignominious. परमन्ध—infatua- tion. Note the words of राम in the रामायण 'अकीर्तिर्यस्य गीयते लोके भूतस्य कस्यचित् ॥ पतत्याधोधोभावात् यावच्छब्दः प्रगीयते । अकीर्तिर्निन्द्यते देवैः की- र्तिर्लोकेषु पूज्यते ॥ कीर्त्यर्थं तु समारम्भः सर्वेषां सुमहात्मनाम् । अप्यहं जीवितं जह्यां यु- ष्मांश्चापि सपुत्रकान्। अपवादभयाद्भीतः किं पुनर्जनकात्मजाम्।' उत्तरकाण्ड 45 12–15 P 27 स्वन्या एव अनुग्रहः तेन पवित्रित्ता वपुः परा यया that rendered the earth holy by (conferring upon it) the favour of being born of her. राम says that the earth was blessed in having such a daughter as सीता. निमिजनकनन्दिनि O daughter of Nimi and Janaka. निमि was son of इक्ष्वाकु and ancestor of जनक. He began a सत्र and chose वसिष्ठ as his होता, who asked him to wait for 500 years, as he had no time then. The king sat silent and after- wards finished the सत्र with the help of गौतम and others. वसिष्ठ cursed him to be विदेह (to be deprived of his body). He cursed वसिष्ठ that he would die. वसिष्ठ was born again as the son of मित्र and वरुण. The gods gave निमि a boon, whereby he was placed in the eye of all beings. See विष्णुपुराण IV. 5, see रामायण उत्तरकाण्ड 57 'नेत्रेषु सर्वभूतानां वायुभूतोश्चरिष्यसि ॥ तत्कृते च निमिष्यन्ति चक्षूंषि पृथिवीपते । वायुभूतेन चरता निश्चयार्थं मुहुर्मुहुः ॥'. पावकवसिष्ठारुन्धतीभिः प्रशस्तं शीलं तेन श्लाघते इति श्लाघिनी तस्याः सम्बुद्धिः—endowed with a charact- er that is praised by fire, वसिष्ठ and अरुन्धती. See notes p. 10, where fire says about सीता 'पापमस्यां न विद्यते'. राममयं जीवितं यस्याः whose life was full of राम (and of nothing else) i. e. to whom राम was all your life. The reading रामैकजीविते is good and means 'whose sole life was राम'. महारम्ये वासः तस्मिन् प्रियसखी तातप्रिये who was liked by my father (दशरथ). स्तोकवादिनि who talked little. ईदृशः परिणामः such an end. Verse 43 जगन्ति the worlds. अशुच्या unholy, foul. नाथवन्त that have a protector. वीर० explains "अहं लोकानामधीशः, मम त्वं नाथा । तथा च 'दरद्वैते तस्य तद्गतम्' इति न्यायेन लोकाना- मपि त्वमेव नाधिकेत्याशयः । यद्वा त्वं मयि आश्वस्ततयास्थिता, अहं च त्वयि तथैवास्थितः ।

48 NOTES ON [ I 45- hearts of राम and सीता beat in unison. Whatever राम thought of doing received the whole-hearted support of सीता and vice- versa. But this reading cannot be construed with शकुनिकाम्. The reading सौनिके for सौनिक is not good. It would mean 'I expose सीता to death as one would hand over a domesticated bird to a butcher. The loc सौनिके would have to be taken in the sense of the dative. सौनिकसङ्घा प्राणिहिंसास्थानम् तया जीवति इति सौनिक अस्पर्शनीय not fit to be touched. किं देवीं दूषयामि why should I defile the queen (by the touch of my body)? It should be remembered that सीता had fallen asleep on राम's chest. स्वैरम् and gently 'मन्दस्वच्छन्दयो स्वैर' इत्यमर. उन्नमय्य having raised (in declinable past. part. of the causal of नम् with उत्) Verse 46 मुग्धे O innocent one (or simple one) कर्मभिश्चण्डाल (न तु जात्या) अपूर्वश्चासौ कर्मचण्डाल or अपूर्वकर्माणा चण्डाल who am a very चण्डाल by my unparalleled actions, or who am a strange चण्डाल in my actions (and not by birth) राम says that he has outdone even the worst of चण्डालs, who would not abandon his own pregnant innocent wife श्रितासि द्रुमन् thou hast resorted to a poisonous tree leading to evil results mistaking it to be a sandal tree दुष्ट विपाक (परिणाम) यस्मात् विपर्यस्त transformed revolutionized जीवलोक the mortal world As long as scandal had not poisoned the cup of their married life, the world was full of hope ambitions and happiness for राम, now that the cup was embittered राम is disgusted with the world and so says विपर्यस्तः संप्रति जीवलोक अर्थो रामस्य The purpose of राम s life has now come to an end पदवसित and अवसित both mean the same thing. अवसितम् ended (past p p of सो with अव) असार un- substantial कष्टप्रायम् abounding in worry अशरण helpless (अ- विद्यमान शरण यस्य) 'शरणं गृहरक्षित्रो' इत्यमर का गति what help is there? Verse 47 इ ह धितम् consciousness has been placed in Rama only for the purpose that he might experience pain मर्माणि उपघ्नन्ति इति० पपातिन ते वज्रकीलादित is past p p of वज्रकीलायते (वज्रकील इवाचरति) ममोप हृदि my life that wounds the vitals acts the part of adamantine nails planted in the heart. राम means that all his life he had bitter experiences and not pleasant ones. One would naturally expect that life would depart under such distressing circumstances. But unfortunate- ly for राम, life persists even though by continuing to live his heart suffers as much anguish as it would have done if nails of adamant had been driven into it. The reading स्थिर (tenacious) is not bad. It means —my life is tenacious and does not give

ङ्का in spite of repeated miseries, just as a वज्रकील would tenaci- ously remain where it was driven. भूतधात्री the supporter of be- ings ; i. e. earth. त्रिजटा—name of a female demon, who was placed as an attendant on सीता by रावण, when सीता was retained as a captive in the अशोकवनिका. She showed great kindness to सीता and induced her companions to do the same. See अरण्यकाण्ड सर्ग 27 'ततः सीतामुपागम्य राक्षस्यो मानदर्शनाः । पुन परुषमेकार्थमन्वर्थमथाब्रुवन् ॥ अवकीर्णा नवानाये सीते परिनिश्चये । राक्षसो भक्षयिष्यन्ति मासमेतद्यथासुखम् ॥ 3 सीतां ताभिरनाथाभिश्चिङ्गा सन्त्रासिता तदा । राक्षसी त्रिजटा वृद्धा प्रबुद्धा वाक्यमब्रवीत् ॥ 4 आत्मानं खादतानाया न सीतां मनुविष्यथ । जनकस्य सुतामिष्टां स्नुषा दशरथस्य च ॥ 5 स्वप्नो ह्यद्य मया दृष्टो दारुणो रोमहर्षणः । राक्षसानामभावाय भर्तुरस्या भवाय च ॥ 6 मत्सकाशादथ याचध्व राक्षस्य किं विवक्षया । राघवाद्वि भय घोर राक्षसा नामुपस्थितम् ॥ 38 It was on account of these kind offices of त्रिजटा that राम remembered her. परिमुषिता हतकेन you are robbed and insulted by the wretched राम. सीता was the treasure of which they were going to be robbed. In spite of the fact that fire वसिष्ठ and अरुन्धती held सीता in the highest esteem, राम was going to abandon her. this was an insult offered to them. को नाम ह्वाने who indeed am I that I should call upon them now ? P 29. Verse 48. हि shows 'reason. गृहीत नाम येषाम् पाप्मना—पापेन 'अक्री पङ्क पुनान् पाप्मा पाप किल्विषकमलम्' इत्यमर- Rāma means—I am so sinful that if I were to take their names, sin belonging to me would as if attach itself to them. Verse 49. This verse explains why राम is हतक and sinful. विश्वासात् through trust or confidence. हत्वा निद्रा कृत्वा सन्धौ उत्सृज्य having cast aside. भङ्गेन स्फुरित कठोर गर्भ वेन गुर्वीम् who was heavy on account of the developed foetus that was throbbing through fear. 'स्यादापद्गाह्माभ्वाङ्गः' इत्यमर The fear referred to is the one that सीता felt at the sight of परशुराम and शूर्पणखा in the picture. क्रव्याद्भ्य to beasts of prey or to राक्षसेभ्यः 'क्रव्यमामामि—रक्षसो '—क्रव्यम् आममांस मत्ति इति क्रव्याद् according to 'अनेऽन्ये' पा० 3 2 69 ( विट् स्यात् । आममत्ति आमत् । ति को ) and 'क्रव्य च' पा० 3 2 69 (अदोऽट् । क्रव्याद् आममांसमक्षक । ति को ) निष्ठुर cruel. निर्गता कृपा यस्मात् पश्चिम स्पर्श this is the last touch of your lotus like feet by the head of राम The reading अपश्चिम means the same thing as पश्चिम (अविद्यमान पश्चिम यस्य) नेपथ्ये behind the scenes. नेपथ्यम् means 'the room where the actors dress themselves' it must be behind the curtain. 'नेपथ्य तु प्रभा वने । रङ्गभूमौ वेषभेदे' इति हैम . अमङ्गलम् lit. what is not good to a मङ्गल A मङ्गल was a special object of regard in ancient India. 5

50 NOTES ON [I 49— and hence the word came to mean 'a heinous act.' It is use as an exclamation in the sense of 'help! help! to the rescue' ब्रह्मणि साधु ब्रह्मण्यम् according to 'तत्र साधु' पा० 4 4 98 न ब्रह्मण्यम् अब्रह्मण्यम् 'अब्रह्मण्यमवद्योक्तौ' इत्यमर This is a fine device. Rāma was brought back to the sense of duty by this cry, when his mind was vacillating Verse 50 उग्रं तप येषाम् लवणेन त्रासितं frightened by the demon लवण स्तोम body, collection 'स्तोमः स्तोत्रेऽम्बरे वृन्दे' इत्यमर शरण्य a protector, शरणे साधु The first half of the verse occurs in the उत्तरकाण्ड सर्ग 60 15 अद्यापि—राम wonders how the demons could still frighten the sages, when he had uprooted रावण and his host of राक्षसाः यावत् प्रेषयामि I shall certainly send The words यावत् and पुरा, when used with a verb in the present, give it the sense of 'certainty in the future 'यावत्पुरानिपातयोर्लट्' पा० 3 3 4 (यावद्भूङ्क्ते पुरा भुङ्क्ते। निपातावेती निश्चय द्योतयतः । सि कौ ) माधुरस्य—of the lord of मधुरा मधुरा निवास अस्य—माधुर, 'सोऽस्य निवास' पा 4 3 89 लवण was the son of मधु and कुम्भीनसी sister of रावण मधु had secured from रुद्र an invincible शूल, which was inherited by his son लवण लवण dwelt in मधुवन and troubled the sages His capital was called मधुरा After killing लवण, शत्रुघ्न established a kingdom there on the Jumna See उत्तरकाण्ड 61 70 'इयं मधुपुरी रम्या मधुरा देवनिर्मिता । निवेशं प्राप्नुयाच्छीघ्रमेष मेऽस्तु वरः परः ॥ तं देशं प्रीतमनागो बाढमित्येव राघवम् । भविष्यति पुरी रम्या शूरसेना न संशयः ॥' उत्तरकाण्ड 70 5-6 We shall see in the 7th act that शत्रुघ्न returns after twelve years In the उत्तरकाण्ड, the abandonment of सीता takes place some time before शत्रुघ्न is sent to punish लवण The poet reverses the order here The reason is not quite clear, unless it be this that the poet wanted to create a diversion in Rāma's sad train of thoughts In the रामायण also सीता expresses a wish to see for a day the hermitages of sages again 'अपत्यसङ्गो वैदेहि त्वय्ययं समुपस्थितः ॥ किमिच्छसि वरारोहे कामं किं क्रियतान्तव ॥ स्मितं कृत्वा तु वैदेही रामं वाक्य- मथाब्रवीत् ॥ तपोवनानि पुण्यानि द्रष्टुमिच्छामि राघव' उत्तरकाण्ड 42 31-33 क्व भविष्यसि what will you be, being reduced to this condition? राम alludes to her being pregnant and being abandoned alone in a forest as he meant to do शुश्रूषा most commendable अवेक्षस्व look after take care It will be seen in the विष्कम्भक of the 3rd Act and at the end of the 7th that this request was not made in vain. Verse 51 यत् स्मङ्गलं and याम् are to be connected with जानकीम् in the preceding sentence. य मङ्गलम् which (सीता) is the whole auspiciousness of the families (of जनक and रघु) यत्

[-L 51] UTTARARÂMACHARITA. 51

—(and not या) is used because the predicate is मङ्गलम्. याम् is the object of अवावत् the subject of which is 'you (earth) under- stood (from the preceding sentence). दुःस्वप्नशठं यस्याः सा तया being deceived by the evil dream. She dreamt that she was separated from राम and hence she cried हा सौम्य &c. आर्यपुत्र इवे I look upon myself as if I were without my lord. सीता though awake was not yet conscious that राम had left the place where she had fallen asleep. एकाकिनी alone, helpless 'एकादाकिनिच्चास- हाये पा० ५. ३. ५२' (चात्कनुभौ। एक। एकाकी। एककः। नि. कौ.) तस्मै प्रभविष्यामि—I shall become angry with him, if when I see him I shall be mistress of my heart. This sentence shows how deep सीता's love for राम was. She says that whatever resolves she may make to be angry with him on seeing him, all such thoughts would vanish and it would be impossible for her to be angry. आत्मनः प्रभविष्याम्-भू with प्र in the sense 'to be master of' governs the genitive of the object. स्फुरति मे गर्भभारः my heavy foetus throbs. Vide the comment of G. on this passage. But it seems to us that the criticism of G. looking to the probable age and confidential position of दुर्मुख, is not at all justified.

Act II.

The events narrated in this Act occurred as we shall see twelve years after the incidents mentioned in the first Act. The scene of this Act is laid in जनस्थान. P. 32. स्वागतं तपोधनायाः welcome to the female ascetic. तद्- ध्वगवेष्याः. Here the entrance of the तापसी is suggested by these words uttered from behind the curtain. This device is called चूलिका 'अन्तर्जवनिकासंस्थैः सूचनार्थस्य चूलिका' साहित्यदर्पण VI. We shall find later on that this was uttered by a sylvan deity named वासन्ती and that the ascetic was named आत्रेयी. अध्वगस्य इव वेषो यस्याः who was dressed as a traveller. अध्वानं गच्छति इति अध्वगः, 'अध्वनीनोऽध्वगोऽध्वन्यः पान्थः पथिक इत्यपि' अमरः. फलानि कुसुमानि च गर्भे यस्य inside of which are fruits and flowers. पर्णपुटेन with an offering containing leaves. अर्घ्यम् a respectful offering to a god or venerable person; it often consists of water alone given in a द्रोण. 'अर्घ्यमर्हार्थे पाद्यं पादाय वारिणि' इत्यमरः. अर्घ्य is derived from अर्घ ('मूल्ये पूजाविधावर्घे' इत्यमरः) with the affix य, according

52 NOTES ON [ II 1— to 'पादाभ्यांच' पा 5 4 25 उपतिष्ठते worships me waits upon me For the आत्मनेपद, see notes p 8 A guest was an object of worship in ancient India the first thing on the arrival of a guest was to offer him अघ 'संम्राताय स्वतिपथे प्रदायादामनोदके। अन्नं चैव यथाशक्ति सकृत्य विधिपूर्वकम् ॥' मनुस्मृति III 99 'अतिथि किल पूजार्हो प्राकृतोऽपि विजानता। धर्मं जिज्ञासमानेन किं पुनर्भादृशो भवान् ॥' सुन्दरकाण्ड 1 112 निस्तीर्य having spread (Indecli past part of स्तृ with नि) The reading निक्षिप्य would mean 'having given' Verse 1 यथेच्छम् at your will to your heart's content (इच्छामनतिक्रम्य-अव्ययीभाव) व -युष्माकम् -The plural is used to show respect सतां भवति the meeting of good persons with the good takes place with difficulty (rarely) through their store of merit यदशि शनम् whatever is a fit food for austerities ( i e for ascetics) न पराधीनमिदं व is not dependent on another's will in your case This is another (and a courteous) way of saying 'भवतोऽधी नम्' Verse 2 प्रियप्राया निवम -conduct full of affection, restraint of speech charming on account of modesty विनयेन मधुर The restraint of speech is due to modesty and not to any vow &c प्रकृत्या कल्या a will naturally benevolent, familiarity that is uncensurable पुरो वा पश्चाद्वा either before or after (acquaint ance or friendship is made with them) रहस्य is the subject of विजयते तदिदं विजयते triumphant is this secret (of the conduct) of the good which undergoes no change in sweetness which is free from guile and which is pure अविपर्यासित (विपर्यासमप्राप्त) रस (राग) यस्मिन् अनुपधि-अविद्यमान उपधि (कपट) यस्मिन् तत् अनुपधि (रहस्यम्) 'कपटोऽस्त्री व्याजदम्भोपधयश्छद्मकैतवे' इत्यमर त्रि is परस्मैपदि, but when preceded by वि and परा, it takes आत्मनेपद necessarily 'विपराभ्यां जे' पा० 1 3 19 कां गच्छामि whom shall I understand your ladyship to be ? किं प्रयोजनं यस्य सः किंप्रयोजन with what object in view ? Verse 3 अगस्त्य प्रमुख येषाम् of whom अगस्त्य is the foremost अगस्त्य was son of मित्र and वरुण and was born together with वसिष्ठ from a कुम्भ His hermitage was in the south भूयांस many भूयस् is the comparative of बहु उद्गीथविद - उद्गीथं विदन्ति जानन्ति इति ०विद those who know the उद्गीथ उद्गीथ here means the syllable ॐ (which is also called प्रणव) ओंकार is a symbol of ब्रह्मन् by repeating the syllable ओम् and by meditating upon it one may in course of time attain to correct knowledge Note मुण्डकोपनिषद् 2 2 4 'प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ॥' 'सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति। यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं सङ्ग्रहेण

(प्रवीम्योमित्येतद् ॥ एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् । एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥' कठोपनिषद् 1 2 15-16 'ओमित्येतदक्षरमुद्गीथ- मुपासीत' छान्दोग्योपनिषद् I 1 1 तेभ्य अधिगन्तुम् to learn from them. The teacher from whom something is learnt is put in the ablative. 'आख्यातोपयोगे' पा० 1 4 29 निगमात्तद्विद्या=वेदान् विद्या निगम means वेद and निगमात् means वेदान् 'वसिष्ठस्य पुरे वेदो निगमा' इत्यमर The वेद is composed of मन्त्र and ब्राह्मण, the last part of the latter being called आरण्यक. The principal उपनिषद्s are contained in the आरण्यकs and form the most important part of them. The उपनिषद्s contain the knowledge of Brahma. The knowledge contained in the Upanishads was called वेदान्त विद्या Note 'वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगाद्यतयः शुद्धसत्त्वाः ।' मु- ण्डकोपनिषद् 3 2 6 'वेदान्ते परमं गुह्यं पुराकल्पे प्रचोदितम् । नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुन ॥ श्वेताश्वतरोपनिषद् 6 22 वाल्मीकिपार्श्वात् from the side of वाल्मीकि

P 34 यदा तावत् when. पुराणब्रह्मवादी ब्रह्मवादी च तम् ब्रह्म वदतीति ब्रह्मवादिन्—one who expounds the knowledge of ब्रह्म see श्वेताश्वतरो- पनिषद् 'ब्रह्मवादिनो वदन्ति । किं कारणं ब्रह्म कुतः सं जाता जीवाम केन क्व च संप्र- तिष्ठाः । प्राचेतसम्—वाल्मीकिम् He was the 10th son of प्रचेतस् 'प्रचेतसोऽहं दशमः पुत्रो राघवनन्दन' उत्तरखण्ड 96 18 ब्रह्मपारायणाय उपास्ते wait upon for the thorough exposition of ब्रह्म ब्रह्म पारायणम् पारम् अयनम् (lit. going to the other side) 'साकल्या- द्ध्ययने पारायणमुदाहृतम्' इत्यमर यातो दृग—what is the reason of the trouble of this long journey undertaken by your ladyship? अध्ययनव्यूह obstacle to study इति—shows 'reason' कीदृश— supply प्रत्यूह after it. तस्य-चरणेषे देवताविशेषेण by some parti- cular deity or distinguished deity सर्वप्रकारे अद्भुतम् wonderful in all respects साव् इयम् a couple of boys of the age when children are weaned. स्तन्यं (mother's milk) स्तन त्यागः स मात्रा यस्मिन् स्तन्यागमात्रकम् (बहुव्रीहि) 'कुट मात्रा परिच्छेदे मत्त्वे न परिमाणे सा'. उपनीतम् presented As to the deity presenting the two boys, see 3rd Act p. 56 तद् दारकद्वयम् This is the subject of उप- स्नेहयति न स्नेहयति not only do (the boys) excite affection in the innermost hearts of the sages, but of all beings, movable and immovable अन्तर् adj. internal. तत्त्वानि—senses, feelings. उपस्नेहयति—a denominative verb from स्नेह अपि—intro- duces a question. अपि मदिष्ट does anybody know their names? नाम संविज्ञानम् G seems to have read 'संज्ञानम्, which means 'a sign', also 'knowledge' किल shows that the speaker has no direct knowledge of what she says, but has only heard it