उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

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

54 NOTES ON [ II. 3— from others सरहस्यानि accompanied by miraculous mantras (for discharging them against an enemy) For जृम्भकास्त्र see notes p 17 आत्मसिद्धानि perfect from birth, obtained from the moment of birth चित्र adj wonderful. तौ = कुशलवौ धात्रीकर्मण परिगृह्य having accepted them (having taken charge of them) beginning from the duties of a nurse. This means that, as the boys were of very tender years वाल्मीकि had to perform even the duties of a nurse for their benefit The reading धात्रीकर्मणवस्तुत is not better than the one in the text It means the same thing The word वस्तु is rater superfluous If we read धात्रीकर्म वस्तुत परिगृह्य, the reading yields a good sense and is preferable to ॰कर्मन It would mean having literally (as a matter of fact) accepted the duties of a nurse निर्वृत्त चौलकर्म चेषा तयो —on whom the ceremony of shaving the hair and keeping locks on the head has been performed निर्वृत्त carried out This ceremony was per- formed in the first or third year of a boy according to family custom 'चूड़ाकर्म द्विजातीनां सर्वेषामेव धर्मतः । प्रथमेऽब्दे तृतीये वा कर्तव्यं श्रुति चोदनात् ॥' मनु० II 35 so आश्वलायन in his गृह्यसूत्र says 'तृतीये वर्षे चौलं यथाकुलधर्मं वा The reading वृत्तचूळ means the same thing (वृत्ता चूडा चूळाकर्म ययो ) त्रयीवर्जम्—This is a gerund in अम् combined with the word त्रयी, the meaning being त्रयीं वर्जयित्वा See notes p 1 for an explanation of the gerund in अम् ( णमुल् ) त्रयी means वेदत्रयी, the three Vedas, ऋग्वेद, यजुर्वेद and सामवेद 'त्रियामृक् सामयजुषी इति वेदास्त्रयस्त्रयी' इत्यमर इतरास्तिस्रो ज्ञापिता the other three lores (except वेदत्रयी ) were thoroughly ground into them Before the उपनयन is performed a द्विज is not entitled to study the Vedas Hence the boys were taught all विद्याs except वेदत्रयी इतरास्तिस्रो विद्या —According to writes on politics a king should study four विद्याs See कामन्दकीयनीतिसार 'आन्वीक्षिकी त्रयी वार्त्ता दण्डनीतिश्च शाश्वती । विद्याश्चतस्त्र एता योगक्षेमाय देहिनाम् ॥ पकैव दण्डनीतिस्तु विद्येत्यौ- शनसी स्थितिः । विद्याश्चतस्र एवेता इति नो गुरुरब्रवीत् ॥' II 2 5 6 Therefore, as the त्रयी was not to be studied before उपनयन, the other three were taught to the boys आन्वीक्षिकी ( आत्मविद्या ) metaphysics वार्त्ता agriculture, दण्डनीति politics and statecraft कामन्दक includes under त्रयी not only the Vedas but the अङ्गs and पुराणs also 'अङ्गानि वेदाश्चत्वारो मीमांसा न्यायविस्तरः । धर्मशास्त्रं पुराणं च त्रयीदं सर्वमुच्यते ॥' II 13 Some editions read इतरा विद्या (omitting तिस्र ) In that case we may explain as above or take the विद्याs to be fourteen, which is the usual number 'पुराणन्यायमीमांसाधर्म- शास्त्राङ्गमिश्रिताः । वेदाः स्थानानि विद्यानां धर्मस्य च चतुर्दश ॥' याज्ञवल्क्यस्मृति

—II. 3] UTTARARÂMACHARITA. 55 L 3 (4 Vedas, 6 अङ्गs, पुराण, न्याय, मीमांसा and धर्मशास्त्र). सावधानेन— understand वाल्मीकिना, which occurs in the beginning of the speech. सावधान (अव्यधानेन सह) careful. परिनिष्ठापिता (were completely finished or established) past pass. p. of a denominative verb निष्ठापयति from निष्ठा or past pass. p. of the causal of स्था with परि and नि The reading परिपाठितौ seems to be an emendation made to avoid the rather strange word परिनिष्ठापिता गर्भेकादशेव having been invested with the sacred thread in the 11th year after conception in accordance with the rites laid down for a क्षत्रिय. गर्भादिकादशे. See मनुस्मृति II 36 ‘गर्भाष्टमेऽब्दे कुर्वीत ब्राह्मणस्योपनायनम् । गर्भादेकादशे राज्ञो गर्भात्तु द्वादशे विशः ॥’ As लव and कुश were scions of a क्षत्रिय family their उपनयन was performed in the 11th year. क्षात्र—derived from क्षत्रन्—belonging to the क्षत्रिय tribe. कल्प rites. ‘कल्पे विधिरसौ’ इत्यमर According to मनुस्मृति II 41-46 a क्षत्रिय- ब्रह्मचारी had मौर्वीमेखला, a शाणवस्त्र, a दण्ड of वट or खदिर &c. गुरुता- मन्वगच्छेताम्. He is called गुरु in accordance with the words of the याज्ञवल्क्यस्मृति ‘स गुरुर्यः क्रियाः कृत्वा वेदमस्मै प्रयच्छति’ I 34. त्रयी विद्या the (two) boys were taught the lore of the three Vedas. Note ‘उभौ गुरुः शिष्यवदन्तराङ्गिलपूर्वकम् । वेदमध्यापयेदेनं शौचाचारांश्च शिक्षयेत् ॥’ रघु० I. 15 Mark the construction. तौ विद्यामधीयाते (primitive); गुरुस्तौ विद्यामध्यापयती (causal) गुरुणा तौ विद्यामध्यापितौ (passive of the causal) अतिप्रवृद्धे प्रज्ञा मेधा च ययो —whose power of understand- ing and memory are extremely brilliant अस्मादृशैः of persons like me अह मादिः यस्य सहा स्त it is not possible for persons like me to study along with these (brilliant boys). This shows that in ancient times males and females often learnt together at the feet of the same master. Verse 4 वितरति gives प्रज्ञे to an intelligent (student). न च हरति वा but he does not put into them nor does he take away (destroy) from them the power of (grasping) knowledge भवति तन्महद् But as regards the result there is a vast difference between the two, and it occurs this way. प्रभवति दृष्टः a pure gem (crystal) can take in an image but not so (a clod of) earth and other 'like things The reading बिम्बोद्ग्राहे means the same thing as बिम्बग्रहे The reading मृदां चयः would mean 'a heap of earth'. The meaning is that to crown the efforts of a teacher with success there must be a capable student. Compare for the idea underlying the verse, ‘पात्रविशेषे न्यस्तं गुणान्तरं व्रजति शिल्पमाधातुः । जलमिव समुद्रशुक्तौ मुक्ताफलतां पयोदस्य ॥’ —मालविकाग्निमित्र I, ‘क्रिया हि वस्तुपहिता प्रसीदति’ रघु० 3. 29, ‘चीयते बालिश- स्यापि संस्कारेणमतिः क्वचित् । न शाणोल्लिखितस्यापि मणेर्हेमसमप्रभा ॥’ मुद्राराक्षस I.

56 NOTES ON [ II 4— अथ अप्यूह is this that obstacle to study (on account of which you left वाल्मीकि's hermitage) ? अपर क what is the other (obstacle) ? माध्यन्दिनसवनाय—for the midday bath There were three सवन्स in the day, प्रात सवन, माध्यन्दिनसवन and तृतीयसवन See छान्दोग्योपनिषद् 'प्रातःवादिनो वदन्ति यद्वसूनां प्रात सवन रुद्राणां माध्यन्दिन सवनमा दित्यानां च विश्वेषां देवानां तृतीयसवनम्' 2 24 1, बालकाण्ड 14 'अभिपूर्व्य तदा दृष्टा सर्वे चकृयुर्यथाविधि । प्रात सवनपूर्वाणि कर्माणि मुनिपुङ्गवाः ॥ ऐन्द्रश्च विधिवद्दत्तो राजा चाभिषुतोऽनय । मध्यन्दिनं च सवनं प्रावर्तत यथाक्रमम् ॥ तृतीयसवनं चैव राज्ञो ऽस्य सुमहात्मन ।' 5-7 सवनम् may mean sacrificial 'rites' or 'bath'. तमसा यन्त went to the rive तमसा This is in accordance with the रामायण After वाल्मीकि heard from नारद the praise of राम, the former went to the river तमसा which was not far from the Ganges 'स मुहूर्तं गते तस्मिन्देवलोकं मुनिस्तदा । जगाम तमसातीरं जाह्नव्यास्त्व विदूरतः ॥ बालकाण्ड 2 3 द्वम् एक one out of two क्रौञ्च (herons) birds that were moving about as husband and wife युग्मेन चरत न्ति युग्मचारिणौ The subject of अभ्युदैरयत् is महर्षि आकस्मिक प्रत्य- वभासं कव्या that flashed upon him suddenly अव्यतिष्कीर्णाम् not confused or mixed up (i e free from faults of composition) The reading अव्यतिरिक्तवर्णास् means 'the letters of which were not confused but were distinctly articulated' आनु परिणताम् that had developed into the अनुष्टुभ metre परिच्छिन्नाम् (for परिणताम्) means that had been measured i e put in the definite shape of अभ्युदैरयत् uttered (Imperfect of ईर् 10th conj with अभि and उद्) P 36 Verse 5 (हे) निषाद त्वं शाश्वती समा प्रतिष्ठां मा अगम यत् क्रौञ्चमिथुनात् एकं काममोहितम् अवधी O you hunter, may you not attain for endless years a firm standing (position), since you killed one out of a pair of क्रौञ्च birds that was smitten by passion शाश्वती समा is accusative of time according to 'कालाध्वनोरत्यन्तसंयोगे' पा० 2 3 5 (इह द्वितीया स्यात्) समा a year (used in the plural) प्रतिष्ठा permanence high position, fame, attainment of desired object मा अगम this is not in accordance with पाणिनि 'न माङ्योगे' पा० 6 4 74 The augment अ in the case of the Imper fect and the Aorist is omitted when used with मा In order to free this verse from the fault of being un-Paninean the commentators have made frantic efforts वीर० separates as तु कम (अलक्ष्मीक अविद्यमाना मा लक्ष्मीर्यस्य स अम ) गम Some say मा is not that particle मा which is meant by पाणिनि, but it is a distinct one meaning 'न' The verse is also interpreted as ap- plying to राम 'मा लक्ष्मीर्निषीदति अस्मिन् इति मानिषाद यत् यस्मात् क्रौञ्चमि

--II 5 ] UTTARARĀMACHARITA 57 दुनान् मन्दोदरागताहपादक रावण काममोहित अवधी इतवानसि तस्मात्त्वं शाश्वती समा अनेकान्संवत्सरान् अद्वितीयां प्रतिष्ठामखण्डैश्वर्यान्दान्दावाप्तिम् अगम माऽभूहि' तिलक वक्र as quoted by तिलक says 'नितरा सादयति पीडयति इति रावण । तस्य सम्बुद्धिर्हे निषाद रावण । यत् यस्मात् क्रौञ्चमिथुनात् । अल्पीभावाथकुक्रे पच्चादण् । क्रुञ्चम् । तत स्वार्थिकोऽण् । क्रौञ्चम् । राज्यमृदवनवासादिदुःखान्त्वल्पीभूत यन्मिथुन सीतारामरूप तस्मादेक सीतारामरूप बलादवधी मथाम्यक्तिपीडा प्रापि- तवानसि तस्मात्त्व प्रतिष्ठा अत पर मा गम' This verse occurs in बालकाण्ड 2 15 The रामायण itself says that the शोक (sorrow) which वाल्मीकि felt at the death of the bird became trans formed into a श्लोक 'पद्बधोऽक्षरसमस्तन्त्रीलयसमन्वित । शोचार्तस्य प्रवृत्तो मे श्लोको भवतु नान्यथा ॥ समाक्षरैश्चतुर्भिर्य पादैर्गीतो महर्षिणा । सोऽनुव्याहरणा द्भूय शोक श्लोकत्वमागत ॥ तस्य बुद्धिरिय जाता महर्षेर्भावितात्मन । कृत्य रामायण काव्यमीदृशै करवाण्यहम् ॥ बालकाण्ड 2 18, 40-41 The ध्वन्यालोक has the following कारिका and वृत्ति "काव्यस्यात्मा स एवार्थ स्तथा चादिकवे पुरा । क्रौञ्चद्वन्द्ववियोगोत्थ शोक श्लोकत्वमागत ॥ विविधविति दृष्टवाच्यवाचकरचनाप्रपञ्चचारुण काव्यस्य स एवार्थ सारभूत सविस्मितसहचरीवि रहकातरक्रौञ्चाक्रन्दजनित शोक एव श्लोकतया परिणत 'मानिषाद &c. (the whole verse quoted)" pp 26-27 चित्रम् It is a wonder that मान्नादा वार this is a fresh advent (lit incarnation) of metre other than that (contained) in the Veda. 'श्रुति स्त्री वैद् आम्नाय -त्रयी धर्मस्तु तद्विधि ' इत्यमर In the Vedas there are various metres such as गायत्री, त्रिष्टुभ्, जगती &c The अनुष्टुभ् is also used in the Veda (as in the पुरुषसूक्त), but rarely The अनुष्टुभ् पाद contains eight letters in the Veda also as it does in post-Vedic literature, but it is not so regular as we find it in the रामायण and other works of classical Sanskrit literature 'श्लोके षष्ठं गुरु ज्ञेय सर्वत्र लघु पञ्चमम् । द्विच तु पादयोह्रस्व सप्तम दीर्घमन्ययो ॥ In the classical अनुष्टुभ्, the 5th letter is always short, the 6th always गुरु the 7th in the 2nd and 4th पद is short and दीर्घ in the 1st and third The other letters may be either short or long In the Veda even these scanty restric tions are not observed (e g in सहस्रशीर्षा पुरुष the 5th letter is long and the 6th is short). It is therefore that the अनुष्टुभ् as first employed by वाल्मीकि is called नूतन छन्दसामवतार It was a new departure in the employment of the अनुष्टुभ् metre made by वाल्मीकि तेन समयेन at that time आविर्भूत शब्दब्रह्म प्रकाश यस्मिन् in whom the light of ब्रह्म in the form of words had manifested itself The eternal ब्रह्म can be understood only through words words are themselves a visible phase of the ever present but invisible all pervading ब्रह्म Hence words are called शब्दब्रह्म In the उपनिषद् it is said that

the Vedas &c. are the निश्वसित of ब्रह्म 'अस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो &c. (बृहदारण्यकोपनिषद् 2. 4. 10). Note the first verse of the वाक्यप- दीय (a grammatical work) 'अनादिनिधनं ब्रह्म शब्दतत्त्वं यदक्षरम्। विवर्त्ततेऽर्थ- भावेन प्रक्रिया जगतो यतः ॥' ब्रह्म is often spoken of as the light of lights 'तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति' कठोपनिषद् 2. 5. 15. भूतानि भावयतीति who creates beings. पद्मं योनिः यस्य सः ब्रह्मा. ब्रह्मा is represented as sprung from a lotus in the navel of विष्णु. प्रबुद्धोऽसि ब्रह्मणि you are enlightened as to ब्रह्म in the form of speech. वाक् आत्मा (रूपं) यस्य. अव्याहतं चक्षुः your poetic (or imaginative) eye will be prophetic and will have unimpeded light. अव्याहता ज्योतिः यस्य The physical eye is impeded by intervening objects, but the eye of imagination can wander forth without let or hindrance. कवेरिदं आर्षम्—lit. belonging to a कवि i. e. possessed of superhuman sight, as the sages of the Vedic hymns had. प्रातिभं चक्षुः. प्रतिभा—the creative faculty of the mind, genius. क्षेमेन्द्र in his औचित्यविचारचर्चा quotes from भट्टतौत the following definition of प्रतिभा 'प्रज्ञा नवनवोन्मेषशालिनी प्रतिभा मता' (प्रतिभा is such intelligence as is capable of ever fresh flashes). अभिनवगुप्त in his ध्वन्यालोकलोचन (p. 29) says 'प्रतिभा अपूर्ववस्तुनिर्माण- क्षमा प्रज्ञा'. The reading प्रातिभे चक्षुः means the same thing as प्रतिभाचक्षुः. The reading चक्षुः प्रतिभातु (let your eye shine or ap- pear) is bad. आद्यः the first. It is usual to call वाल्मीकि the first poet and the रामायण the आदिकाव्य. Vide G. as to this. The रामायण itself contains the verse 'आदिकाव्यमिदं चार्षं पुरा वाल्मीकिना कृतम् ॥' उत्तरकाण्ड 128. 105. तत्रैव where he had manifested him- self to वाल्मीकि. अन्तर्हितः disappeared. The poet here closely follows the रामायण. See बालकाण्ड 2. 'रामस्य चरितं कृत्स्नं कुरु त्वमृषिसत्तम । 32. वैरहस्यं यद्वृत्तं प्रकाशं यदि वा रहः ॥ 34. तच्चाप्यविदितं सर्वं विदितं ते भविष्यति । न ते वागनृता काव्ये काचिदत्र भविष्यति ॥ 35. इत्युक्त्वा भगवान् ब्रह्मा तत्रैवान्तर- धीयत ॥' 38. प्रथमं प्रणिनाय composed the history named रामायण which was among men the first development of its kind of ब्रह्म in the form of words. This means that the रामायण was the first composition of its kind viz. a historic poem. इतिहास—'इतिहासः पुरावृत्तम्' इत्यमरः ('इति ह आसीदित्येतीतिहास इतिरैश्वर्ये ह शिलायं इति क्षीरस्वामी; 'इति ह इति पारम्पर्योपदेशेऽव्ययम् । तदास्ते अभ्रिभिति यन्' व्याख्यासुधा) रामायणम् (रामस्य अयनं वर्त्म अत्र). The word विवर्त requires explana- tion and careful attention. The poet has used it in this drama again in the third Act and in the sixth. In the technical language of the Vedānta philosophy, विवर्त means an illusory appearance presented upon a real substratum e. g. the idea of a

-II. 5] UTTARARĀMACHARITA 59 serpent on seeing a rope in the dark. The serpent is a विवर्त of the रज्जु. The underlying reality is रज्जु, which remains unchanged but the appearance is that of serpent, which is dispelled by correct knowledge. Similarly in the most transcendental sense, the world is an appearance superimposed upon the one reality viz. ब्रह्म. As opposed to विवर्त the word परिणाम (modification or development) means the transformation of a cause into its effect, e.g. दधि is the परिणाम of दुग्ध here milk entirely passes over into the state of दधि and there is no mere illusory appearance. 'परिणामो नाम वस्तुनो यथार्थ स्वरूपं परित्यज्य स्वरूपा- न्तरनिर्वृत्तिर्यथा दुग्धमेव स्वरूपं परित्यज्य दध्याकारेण परिणमते. विवर्तो नाम वस्तु- स्वरूपमपरित्यज्यैवान्तररूपेण मिथ्याप्रतीतिर्यथा रज्जुः स्वरूपमपरित्यज्यैव सर्पा- कारेण मिथ्या प्रतीयमाने ॥' 'अवस्थान्तरतापत्तिरेकस्य परिणामिता । स्यात्क्षीरं दधि मृत्कुम्भं सुवर्णं कुण्डलं यथा ॥ अवस्थान्तरभानं तु विवर्तो रज्जुसर्पवत् । निरधिष्ठान- तो भ्रान्तिर्नभस्तलिन्यमस्तनात् ॥' इति निरंश मानन्दं नित्यं पाण्डित्यमात्मनः पञ्चदशी 13 & 10. It seems to us that the author has not used the word विवर्त here in its technical sense. He wanted to show off his knowledge of the Vedānta philosophy and uses the word विवर्त because the word रज्जु has already been used. विवर्त here simply means a modification of words in the form of रामायण. The author, we think, has no intention to suggest that the रामायण is such an illusory appearance of the word-principle as the serpent of the rope. It is not impossible, we must however say, to explain विवर्त even here in its strict technical sense. P. 37. हन्त shows here joy 'हन्त हर्षेऽनुकम्पायां वाक्यारम्भे विषादयोः' इत्यमरः. हन्त संसारः—O then this life has been embellish- ed. The घनश्याम says that the book will be an ornament of the world. The other reading पण्डितः is not happy. It means 'the world has grown wiser (by the addition of the रामायण to its stock of literature)'. तज्ज्ञापयितुम् It was therefore that I said. She quotes her words on p. 34 of the text. युज्यते—It is proper. स्विद्यतामि I am refreshed. इतः प्रविश्य having entered दण्डका from this place. मयि introduces a question in the following clauses. सर्वथैवमेतत् all that is as you say. Verse 6. स एष वातः is the subject of करोति. The principal sentence is स एष सन्निधिरिव त्वा प्रत्यक्षीकरोतीव करोति. यन्मध्ये ते वल्लभाः (वृक्षाः) वल्लभ- वातः the collection of trees that were dear to you. प्राप्त कथान्तः that (वात) was the subject of incidental conversations. दृश्यमानः (वात) being seen by us (now). त्वा करोति (this collection of trees) as it were actually places you before us,

60 NOTES ON [ II. 6- though what remains of you is your name alone. नाम शेष यस्या आत्रेयी, who had come from वाल्मीकि's hermitage, knew about the abandonment of सीता on the skirts of the forest and not having सीता, आत्रेयी feels as if सीता were present before her in flesh and blood The reading वल्लभधुरम् (collection of dear relatives) is not good. We shall have to hold in that case that तपोवन, पञ्चवटी, गोदावरी, प्रस्रवण are called the बन्धुs of सीता by आत्रेयी वासन्ती—The poet has up till now used the word वनदेवता. But as the audience has learnt from the preceding speech of आत्रेयी and the reply to it that the name of the वनदेवता is वासन्ती, the poet hereafter uses the name वासन्ती. वासन्ती only knew that राम returned to अयोध्या with सीता after the destruction of रावण She was totally in the dark about the events in अयोध्या (viz the scandal among the people and सीता's abandonment) कि देव्या what great calamity has befallen queen सीता ? अत्याहितम् a great cala- mity or misfortune 'अत्याहित महाभीति कर्म जीवानपेक्षि च' इत्यमर (अतीव आधीयते सा मनसि) न केवलं वादमपि not only a mere cala- mity but also accompanied by a scandal दैवस्य निपात stroke of fate वासन्ती, the sylvan deity presiding over जनस्थान, where सीता had lived formerly for a long time was a great friend and admirer of सीता and so swooned on hearing the scandal about सीता महाभागा noble woman (महान् भाग यस्या) ईदृशस्ते भाग such is the lot for which you are created निमाणम्य (जीवितस्य) or नियमे ने भाग अल त्वया enough of you She means that she wishes to have nothing to do with him any more प्रसाद लक्ष्मणे- लक्ष्मण at the command of राम accompanied सीता who all the while was thinking that she had been sent for a day to fulfil her longing After crossing the Ganges लक्ष्मण with tears in his eyes broke to सीता the fact that he had been ordered by राम to abandon her near वाल्मीकि's आश्रम on account of the scandal among his subjects लक्ष्मण then left her there and returned to अयोध्या. See उत्तरकाण्ड सर्ग 44 48 सीता वृत्ति Is there any news as to what became of सीता ? आचार्याधीनवसिष्ठाभ्या अधिष्ठितेषु अधिष्ठित superintended by, head- ed by, तदा at the time when सीता was abandoned We saw above (p 6 text) that ऋष्यशृङ्ग commenced a sacrifice lasting for 12 years To that sacrifice all except राम and सीता had gone (p 5 of text) संप्रति सत्रम्—we are told here that the sacri-

-II 6] UTTARARĀMACHARITA. 61 ficial session lasting for 12 years had come to an end. From this passage we see that between the events narrated in the first Act and those in the second, a period of twelve years had elapsed. विसर्जिता sent back, bidden farewell to. वधूरहितान् deprived of (our) daughter in law (सीता). अनुमोदितम् seconded, approved. परेयुङ्गा वाच — supply आसन् or निवृत्ता. G seems to have read 'वसिष्ठस्यापि श्रद्धा which means 'वसिष्ठ had an inclination' P 39 स राजा सम्प्रति in what work is that king now engaged? किनारम्भ is another reading. क आरम्भ (undertak- ing) यस्य. Mark that वासन्ती does not use the word राम or रामभद्र. She resents the treatment meted out to her friend and does not wish to take his name even. She suggests that he is a mere king and that he forgot his duties as a husband in abandoning सीता. क आचार यस्य स किमाचार. Compare क्षुद्रयो- जन (text p 33). ऋतु क्लृप्तः he has begun the अश्वमेध sacrifice. अश्वमेध (अश्व मेध्यते हिंस्यतेऽत्र) a horse sacrifice. In ancient times this sacrifice was performed by kings for progeny, but subse- quently for sovereignty. A horse was let loose to wander over the earth for one year protected by an army. When the horse entered any foreign territory, the king had either to yield or to fight the army. After the horse returned at the end of the year the rites were performed amidst great rejoicings. In the बालकाण्ड सर्ग I° 14, a detailed description of the अश्वमेध performed by दशरथ is given. हा धिक् alas fie (upon him), has he married also? Such rites as अश्वमेध were to be performed along with one's wife. As सीता had been abandoned वासन्ती inferred from the fact that राम had begun the अश्वमेध that he must have married some other woman. This gives her a shock and she asks the question 'परिणीतमपि' Com- pare बालकाण्ड 13 'यज्ञवाटं गता सर्वे यथाशास्त्रं यथाविधि । तैनाश्च सह पत्नीभी राजा दाक्षामुपार्विशत् ॥ 41 का चारिणी then (if he has not married again) who is the wife co-operating with him in the religious rites in the sacrifice? हिरण्मयी मूर्ति the golden image of सीता (is the सहधर्मचारिणी of राम in the sacrifice). हिरण्मयी is derived from हिरण्य with the affix मयट् used in the sense of विकार. Rama had aban- doned सीता not because he himself did not love her or because he had any doubts about her, but as a painful duty towards his subjects. His love had abated not a whit by the lapse of twelve years and still cherishing in his heart his love for one whom he supposed to be dead, he had placed a golden image 6

62 NOTES ON [ II. 7— of सीता by his side in the place of सीता Verse 7. वज्रादपि कठो- राणि harder than even adamant लोकेषु उत्तराः केषां को वेत्ति who is able to know thoroughly the hearts of extraordinary men ? When his duty to his subjects required him to abandon सीता, he made his heart as hard as adamant and abandoned her All the while his heart had a soft corner for सीता, which was shown by his remaining unmarried and placing a golden image of सीता as his सहधर्मचारिणी in the अश्वमेध Compare 'संपत्सु महतां चित्तं भवत्युत्पलकोमलम् । आपत्सु च महाशैलशिलासंघातकर्कशम् ॥' भर्तृहरि The रामायण also mentions the golden image 'काञ्चनी मम पत्नी च दीक्षायां ज्ञाय कर्मणि उत्तरकाण्ड 91 25 विसृष्ट let loose- वामदेवेन अभि मन्त्रित As वसिष्ठ was in the hermitage of वाल्मीकि, वामदेव became the officiating priest अभिमन्त्रित consecrated by the repetition of mantras मेध्य holy fit for a sacrifice उपकल्पिता appointed यथाशास्त्रम् शास्त्रमनतिक्रम्य ( अव्ययीभाव ) according to the precepts in the sacred books See below the words of लव (after IV 26) 'क्व न पश्यथ प्रत्येक शतसंख्या &c' अधिष्ठाता leader लक्ष्मणान्मज In the रामायण, it is लक्ष्मण himself who is sent as the leader of the army accompanying the horse see उत्तरकाण्ड 92 2 'ऋत्विग्भिर्लक्ष्मण सार्धमश्वे च विनियुज्य च' अवाप्त दिव्यानां अस्त्राणां संप्रदाय येन to whom the traditional knowledge of miraculous weapons had been com municated चत्वारि अङ्गानि यस्य तत् चतुरङ्गं, चतुरङ्गं च तत् साधनं च तेन अन्वित accompanied by an army consisting of four arms The four arms are हस्ति, रथ, अश्व and पदात (infantry) 'साधने मृतसंस्कारे सैन्ये सिद्धिक्षेत्रे गनी ।' इति मेदिनी कौतुकम् admiration. कुमार पुत्र what, even prince लक्ष्मण has got a son ? हन्त जीवामि now there is life in me She means that on hearing of the sad news about सीता, she thought herself almost dead but on being told that लक्ष्मण's son is a warrior she has derived some comfort मृतं द्वारे having thrown at the royal gate the corpse of his son उरो रोदितम् beating his breast he proclaimed that an evil had be fallen a ब्राह्मण उरस्ताडम्—उरस् ताड ( ताडनम् ) उरस्ताट उरस्ताडेन सह यथा स्यात्तथा उरस्ताडम् ( अव्ययीभाव ) न रामभद्रे when राम् who was full of sympathy was observing his own fault in this (the ब्राह्मण s sons death) saying no premature death can occur amongst the subjects without some fault of the king 'राज्ञ अपचार' (misdeed, fault) अन्तरेण (without) governs the accusative. करुणामय—the affix मय shows प्राचुर्य here In the रामायण, it is the ब्राह्मण, whose son met a premature death, who lays all the fault at राम्'s door 'राज्ञस दुष्टेष्व विचिमहद्द्रक्षि न संशय । यदा हि विषयस्थानां बालानां मृत्युरा

-II. 7 ] UTTARARÂMACHARITA. 63 ८५ ॥ राजदोषैर्विपद्यन्ते प्रजा ह्यविधिपालिताः । असद्वृत्ते हि नृपापापकाले म्रियते जनः ॥ यदा पुरेष्वयुक्तानि जना जनपदेषु च । कुर्वते न च रक्षास्ति तदा कालकृतं भयम् ॥' उत्तरकाण्ड 73 10, 16-17 राम too admits the correctness of the ब्राह्मण's words in सर्ग 76 11 अशरीरा वाग् a heavenly (lit. bodiless) voice rose up In the रामायण, it is नारद who tells राम about the cause of the Brahmana boy's death. Vide उत्तरकाण्ड 74 Verse 8 वृषल-शूद्र 'शूद्राश्छात्रवराँश्च वृषलांश्च जपन्त्यथा' इत्यमरः तप्यते (1 A) undergoes severe penance शीर्षं ते his head should be cut off by you. शीर्षच्छेदं अर्हति इति. 'शीर्षच्छेदाद्यत्' पा० 5 1 65 (शीर्षच्छेदं मिलनङ्गति शीर्षच्छेद्यः। नि कौ ) जीवय bring back to life. Accord ing to writers on धर्मशास्त्र a शूद्र was not authorized to study the Vedas or to practise तपश्चर्या His only duty was to serve the three higher castes He would have been guilty of अधर्म if he had violated the rules laid down for his class. 'विप्रमेवेह शूद्रस्य विशिष्टं कर्म कीर्त्यते । यदतोऽन्यद्धि कुरुते तद्भवत्यस्य निष्फलम् ॥' मनु० 10 123 P 40 इत्युक्त्वैव immediately after hearing this. आकृष्ट कृपाण पाणिं यस्य who had a drawn sword in his hand पुष्पक विमानम् -This was the aerial car of कुबेर which रावण had wrested from him. After रावण's destruction, राम had dismissed पुष्पक and asked it to go to कुबेर and to return to him when he remembered it. See उत्तरकाण्ड सर्ग 41 दिश are the four principal cardinal points विदिशः the four subquarters, south east, south west, north west and north-east धूमपः lit one who drinks smoke i. e inhaling smoke as a sort of penance. 'तस्मिन् सरसि दृप्तन्तं तापसं सुमहत्तरम् । ददर्श राघवः श्रीमाँल्लम्बमानमधोमुखम् ॥' उत्तरकाण्ड 75 14 For taking in smoke, he must have hung head downwards. अपि नाम-these words are often used in the sense of 'would that, I hope that.' कठोरामूत advanced (i e hot) रामभद्र-Note that वासन्ती softens towards राम Verse 9 The subject of अर्पन्ति is कुलाङ्कुराः, the object being गोदावरीम् कण्डूला (कण्डूयुक्ता) द्विपानां गण्डपिण्डा (कपोलभित्तयः) तेषां कषणं तस्मात् आकम्पेन by the shaking due to rubbing (against them) the round and itching temples of elephants सशष्यैः कुसुमै with flowers loosened from their stems by the heat and falling down (by the shaking &c ). घर्मेन (निदाघेन) सञ्चितं क्षपणं येषाम् छाया त्वचा (an act. of द्रुमा )-छायाया अन्तरिकर्म्मणा विष्किराः (शकुनयः) तेषां मुखैः व्याकृष्टाः सीदा दाभ्यः ताः व्रीहयः (बहुव्रीहि) त्वचः त्वग् येषाम् (बहुव्रीहि )-the barks of which had worms drawn out of them by the beaks of birds that were scratching for food in