उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

—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

64 NOTES ON [ II 9— their shade कूर्वन्ति श्रान्तानि कपोतानां कुक्कुटानां च कुलानि येषु on which there are swarms of doves and fowls that are crowing and tired (by the heat) कुलायद्रुमा trees having nests on them अवस्करमाण pr part of कॄ (6th conj) with अव् कॄ is परस्मैपदि but, in the sense of 'joy' 'maintaining oneself, 'making a nest', it takes आत्मनेपद- 'किरतेर्हर्षजीविकाकुलायकरणेष्विति वाच्यम्' वार्तिक स् is prefixed to कॄ when preceded by अप् in the sense of scratching the ground on the part of quadrupeds and birds on account of हर्ष, जीविका and कुलायकरण 'अपाच्चतुष्पाच्छकुनिष्वलिखने' पा० ६ । १ । १४२ (अपात् किरतेः सुट् स्यात् । सि कौ ) 'सुडपि दृशादिष्वेव वक्तव्य' वार्तिक (अपस्करते वृषो हृष्टः कुक्कुटो भक्षार्थी श्वा जात्यार्थी च । सि कौ ) कुलायद्रुमा =कुलाययुक्ता द्रुमा (मध्यमपदलोपी समास like शाकपार्थिव) 'कुलायो नीडमस्त्रियाम्' इत्यमर Mark the alliteration in this verse, especially in the first and fourth lines The figure in the words अर्चन्ति &c is उत्प्रेक्षा विष्कम्भ or-क -is an interlude between the Acts of a drama carried on by one or more chara- cters, who connect the story of the drama and the minor details of the plot that are not represented on the stage by briefly explaining to the audience what has occurred in the intervals of the Acts or what is about to happen in the future. It is of two kinds शुद्ध and संकीर्ण, the former when the persons engaged in it are characters of middling status and the latter when either one or more of them are inferior characters. The साहित्यदर्पण defines it as 'वृत्तवर्तिष्यमाणानां कथांशानां निदर्शकः । संक्षिप्तार्थस्तु विष्कम्भ आदावङ्कस्य दर्शितः । मध्येन मध्यमाभ्यां वा पात्राभ्यां संप्रयोजितः । शुद्धः स्यात्स तु सङ्कीर्णो नीचमध्यमकल्पितः ॥' Here it is शुद्ध, as आत्रेयी and वासन्ती are both मध्यमपात्र. This is a fine विष्कम्भक in its own way, but is inferior to that at the beginning of the 4th Act P 41 सदय उत्खातः खड्गः येन who had drawn out his sword with compassion (and not in wrath) Verse 10 दक्षिण-The word is purposely used, it means 'right hand' and also 'courte- ous' राम suggests that his hand though called दक्षिण is really far from being so, being unkind to the शूद्रतापस द्विज सुतस्य शिशो जीवातवे for restoring to life the deceased son of the Brahmana. जीवातवे is really the dative of the Vedic infinitive. Here it is the dative of the noun जीवातु 'जीवातुर्जीवनौषधम्' ('जीवनायै व जीवनरक्षोपाय' इति क्षीरस्वामी) निर्भरेण (पूर्णेन) गर्भेण खिन्ना or निर्भरे गर्भखिन्ना सीता तस्या निर्वासने पटुः तस्य-qualifies रामस्य- who is clever in banishing सीता who was depressed by the full- developed foetus or who was extremely exhausted on account of (the burden of) her foetus. The reading दुर्भरगर्भे० is not bad

(It means 'a fœtus that was hard to carry' करुणा से whence (how) can you have pity? As राम had been cruel enough to abandon his own pregnant and innocent wife, his hand would feel no pang in killing a stranger like the शूद्रतापस कथंचिच्चल striking (the शूद्रतापस) with difficulty कृतं कृतं (you) have done an act befitting राम वीर० says "रामसदृशं कर्म, न तु दशरथसदृशं कर्म । दशरथो ह्यबुद्धिपूर्वकं शूद्रतापमवध कृतवान् , तथा च 'पितु शतगुण पुत्र ' इति न्यायेन दोषविपुल एव न तु गुणविषय इति सोपालम्भ इद सङ्घटते।" अपि शिशु would that the ब्राह्मण boy be restored to life राम, though assured by the superhuman voice in the 8th verse, feels a momentary flutter He killed the शूद्रतापस, but he doubts whether the boy would come to life again दिव्यपुरुष --the शूद्रतापस on being killed assumed the from of a divine being Verse 11 दत्त अभय येन यस्माद्वा दत्ताभये दण्डधारे सवि (loc absolute) you, who have given (extended) safety even against the God of death, being the chastiser (of offenders) वृद्धि prosperity (in that from being a शूद्र, he was elevated to the position of a दिव्यपुरुष) The gods say to राम 'यस्मिन्मुहूर्ते काकुत्स्थ शूद्रेऽद्य विनिपातित । तस्मिन्मुहूर्ते वालोऽसौ जीवेन समयुज्यत ॥' उत्तरकाण्ड 76 15 नत —नम् and its derivatives govern the dative and sometimes the accusative of the person or thing saluted सदा सङ्ग वसान्त्या वने हविर्गन्धि निधनानि destruction, death शम्बूक was practising penance for being a god 'शूद्रयोन्यां प्रजातोऽस्मि तप उग्र समास्थित । देवत्व प्रार्थये राम सशरीरो महायशः' ॥ उत्तरकाण्ड 76 2 इयम्—the revival of the Brāhmana boy and the prosperity of शम्बूक परिपाक = फलम् fruit, reward Verse 12 यत्र is to be connected with वैराजा नाम लोका It is difficult to distinguish between आनन्द and मोद But we may accept what वीर० says 'आत्मज्ञ आत्माद्यनुभवन वा दृष्टा , मोदाश्च दिव्ये षयानुभवजया हर्षा' Compare ऋग्वेद IX. 113 11 'यत्रानन्दाश्च मोदाश्च मुदः प्रमुद आसते' (the accents are omitted by us). The उपनिषदs speak of ब्रह्म as 'आनन्द' 'आनन्दो ब्रह्मेति व्यजानात्' तैत्तिरीयोपनिषद् 3 6 पुण्या सम्पद holy affluence such as the eight सिद्धिस अणिमा &c quoted on p 31 of the notes. The reading पुण्याभिसम्भवा (पुण्येभ्य अभिसम्भव येषां) is an adj of आनन्दा and मोदा and means 'that spring from religious merit' It is not a bad reading वैराजा शिवा may those blessed (auspicious) regions of light called वैराज be thine ध्रुवा for शिवा is a good reading and the last half will than mean 'may those regions of light called वैराज be thine for ever' or 'may those eternal regions of light &c' वैराज (from विराज्)—विराज मण्डल इमे वैराजा.. लोका —There are 14 worlds in all, 7 higher

66 NOTES [II. 12- and 7 lower ones The seven higher ones are भू, भुव, स्व मह, जन, तप, सत्यम् The first three are कृतक (made and destroyed ), मह is कृतकाकृतक, while the last three are अकृतक Those who reach सत्यलोक are never born again They become मुक्त When ब्रह्मा goes to sleep (that is at the end of the कल्प) the first four are destroyed and the last three remain. See विष्णुपुराण II 7 for this तेजसा -तेजोमया P 42 युष्मत्प्रसाद उपादान कारण यस्य युष्मन् महिमा this great ness (that I have attained) is caused by your favour The reading of V and Gh is good युष्मत्पादप्रसाद उदय यस्य Compare महावीर० IV where विश्वामित्र says of राम s greatness 'प्रकृष्टपुण्यपरिपाको पादान एष महिमा' किमत्र तपसा of what use are austerities here ? He means that the greatness he has attained to is solely due to the favour of राम and that his austerities have contributed nothing towards that result If राम had not punished him he would not have been able to go to higher regions and would have gone on practising penance as a शूद्र It was believed that when offenders were punished by kings they became pure and went to heaven if they had any previous merit 'राजभि कृतदण्डास्तु कृत्वा पापानि मानवा । निर्मला स्वर्गमायान्ति सन्त सुकृतिनो यथा ॥' मनु० 8 318 अथवा तपसा or my austerities have done a good deal for me Verse 13 Construe भुवने अन्वेष्टव्य भूतनाथ शरण्य (त्व) मा कुपस्य अन्विष्यन् योजनाना शतानि क्रम्या यद् इह प्राप्त असि स तपसा सम्प्रसाद that you who are a protector and lord of beings in this world and tance of four क्रोशड अथवा चेत् if it were otherwise (i e if this were not due to तपस्) अयोध्वाया from अयोध्या उद्गम arrival दण्डका, being a proper name retains its gender, though used in the same case with वने He means that there was no possibi lity of राम s returning again to दण्डका from अयोध्या, but it was the तपस् of शम्बूक that brought राम from afar to save शम्बूक The way in which दण्डका is pressed on Rama s notice is extremely clever भूतनाथ -राम is here identified with the su preme being This is an anachronism The poet transfers his own feelings to persons who were contemporaries of राम राम himself had no idea that he was an अवतार of विष्णु 'आत्मानं मानुष मन्ये रामं दशरथात्मजम् ।' युद्धकाण्ड 117 11 भूतनाथ may also mean 'king' अन्वेष्टव्य-God is to be searched

-II 13] UTTARARÂMACHARITA. 67 for by the whole world as said in the उपनिषद् 'य आत्मा- पहतपाप्मा सोऽन्वेष्टव्यः स विजिज्ञासितव्यः' बृहदारण्यकोपनिषद् डप्रत्य- यः is added in the sense of कुत्सा, according to 'कुत्सिते' पा० ५ ३ ७४ (कुत्सितं मद्यं अपद्रुः । सि कौ) Verse 14 The principal sentence is एत दण्डकारण्यभागा परिचितभुवः सन्दृश्यन्ते or एते परिचितभुवः दण्डकारण्यभागा सन्दृश्यन्ते परिचितभुवः being a predicative adjective in the first case and not so in the second The meaning in the first case is 'These regions of the दण्डका forest appear familiar to me (lit are seen to have grounds that were familiar to me) in the second 'Here are seen the regions of the दण्डका forest, the grounds of which were once familiar to me क्वचित्-अपरत्र are used in the sense of 'in one place-in another place or here-there स्निग्ध रूक्षा they (प्रभागा ) are glossy and dark in one place, in another place they are rough (not pleasing to look at) on account of the fearful expanse (of dreary deserts). क्षोभिताम्भोभिः तेन रूक्षा क्वाणे-निर्झरा यत् which have at various places (here and there) the quarters noisy with the gurgling sound of rivulets मुखराः ककुभः (दिशः) येषाम् (quali- fies प्रभागाः). 'दिशस्तु ककुभः काष्ठा' इत्यमरः ककुभ् f निर्झर a spring तीर्थाः भङ्गाः which contain holy places hermitages, hills, rivers, caves and forests तीर्थानि आश्रमाः गिरयः सरितः (नद्यः) एताः कान्ताराणि च तेषामेव-कान्तारानि ये विवराः (प्रभागाः) As parts of the दण्डका forest are being described, to say that the दण्डका forest contained forests is superfluous. Hence कान्तार should be taken to mean difficult paths महारण्ये दुर्गेऽध्वनि कान्तारं पुन्नपुं- सकम्' इत्यमरः परिचिता भुवो येषाम् The reading गर्भगन्तारनिभा means 'which have forests in the inside of which are holy places, hermitages, hills and rivers.' तीर्थानि आश्रमाः गिरयः सरितश्च गर्भे येषां ते तथा कान्तारा ये विवराः किल is used in the sense of it is reported.' P 43 Verse 15 दूषण, खर and त्रिमूर्धन् were three राक्षसाः killed by राम When शूर्पणखा s ears and nose were cut off, she went to her brother खर, who was the generalissimo of the राक्षसs in जनस्थान She told him who had treated her in that way and urged him to take revenge on राम and लक्ष्मण खर sent first fourteen राक्षसाः, when they were killed by राम, खर sent his सेनापति दूषण with 14,000 राक्षसाः. All these fared no better Then only त्रिमूर्धन् and खर remained, who also were killed by राम So the reading in the text is in accordance with the रामायण See

68 NOTES ON [ II 15- अरण्यकाण्ड सर्ग 19-30 for this account 'इति तस्या ब्रुवाणाया चतुर्दश महाबलान् । व्यादिदेश खरः क्रुद्धो राक्षसानन्तकोपमान् ॥' अरण्यकाण्ड 19 2-3 'अनरीदूषण नाम खर सेनापति तथा ॥ चतुर्दश सहस्राणि मम चित्तानुवर्तिनाम् । सर्वोद्योगमुद्यताना राक्षसां सौम्य कारय ॥' सर्ग 22 7-9 The reading 'रक्षसां भीमकर्मणाम्' was probably suggested by the following verse from the रामायण 'चतुर्दश सहस्राणि रक्षसां भीमकर्मणाम् । हतान्येकेन रामेण मानुषेण पदातिना ॥ अरण्यकाण्ड 26 35 ०त्रिमूर्धान - we rather expect त्रिमूर्धा, according to the सूत्र 'द्वित्रिभ्यां ष मूर्द्ध्न ' पा० 5 4 115 (आभ्यां मूर्द्ध न स्याद्बहुव्रीहौ । द्विमूर्ध, त्रिमूर्ध । सि कौ ) This verse occurs in महावीरचरित I 13 सिद्धानां क्षेत्र a holy place for those who have attained to the सिद्धि for which see p 34 (notes) The read- ing सिद्धिक्षेत्र would mean a holy place where the सिद्धि can be secured ' मादृशा जन even ordinary persons from the country like me can move about without fear (i e unmolested) अकुतो- भय is a compound of the मयूरव्यंसकादि class (पा० 2 1 72 ) नास्ति कुतो भय यस्य न मरि this is not only दण्डका, but also जनस्थान' बाढम् - (ind) assuredly O yes (used in answer to questions) सर्वं हर्षनानि-that make the hair of all creatures stand erect सर्वभूतानां लोमानि हर्षयतीति ०हर्षनानि The hair on one's body stand erect, when one is extremely frightened The forests are so full of terrors that they cause the hair to stand on end उन्मत्ते चण्डश्व श्वापदकुल सङ्कुले गिरिगह्वराणि येषा - in which the caverns of mountains are full of crowds of furious and terrible beasts 'सङ्कीर्ण सङ्कुलाकीर्णे' इत्यमर 'गह्वर बिलदम्भयो ' इति शाश्वत जन रथ्यानि-huge forests on the skirts ( पर्यन्त ) of जनस्थान जनस्थानस्य पर्यन्ते दीर्घापण्यानि दक्षिणा यत ते lie towards the south Verse 16 The subject is सीमान and ०स्मिता, ०स्वना, ०ग्नय, ०भ्यस्त are predicative adjectives of सीमान क्वचित्-क्वचित् in one place- in another place here and there निष्कूज स्तना (the boundaries ) are in one place motionless and noiseless and in another place there is the fierce roar of beasts निर्गत कूज ( cooing of birds ) याभ्य ता, निष्कजाश्च ता स्तिमिताश्च प्रोद्यण्ड सत्त्वानां स्वन ( शब्द ) यासु 'सत्त्वमस्त्री तु जन्तुषु' इत्यमर स्वेच्छया सुप्ता गम्भीरभोगा (गभीरा भोगा येषा ) च ते भुजगा येषा शाम प्रदीप्ता अग्नय यासु in which there are fires kindled by the breaths of serpents that are lying down at pleasure and that have terrible hoods भोग the hood of a serpent 'भोग सुखे रुपादिसृतावहेश फणवावयौ ' If we read गभीर- घोर० then dissolve स्वेच्छासुप्ता गभीरा घोराश्च भुजगा - serpents that were big (गभीर)' and terrible If we read गभीरपोष० we should

—II. 16 ] UTTARARĀMACHARITA 69 dissolve as गभीरः घोषः येषाम् (serpents) that made a terrible hissing sound, when breathing सीमानः रन्ध्रः the borders have in the bottom of pits a little clear (sparkling) water प्रदरः a crevice, pit. विरलं स्वच्छं च अम्भः यासु. सीमन् f. a boundary यासु=सीमासु यासु अपः पीयते In which (boundaries) is drunk the water of the perspiration of big serpents by the thirsty chameleons. प्रतिसूर्य्यकः = सरटः (मराठी सरडा) according to वीरस्वामी अजगरः-a huge reptile (जनं गिरति भक्षयति इति) Verse 17 The two चs in the verse show the simultaneous occurrence of the two facts referred to in the two halves of it पूर्वं भूतं भूतपूर्वः (सुप्सुप समास), भूतपूर्वं खरस्य आलयं (निवासं) दमित् तद् दृश्यम् (adj. of जनस्थानम्) which was the former residence of (the demon) खर. प्रत्यक्षा भवामि I see the former events as if they were present (before me). प्रियः आरामः (उपवनं) यस्याः to whom a grove was dear. आराम usually means a garden prepared by human effort, but here it seems to be used in the sense of a charming cluster of trees 'आरामः स्यादुपवनं कृत्रिमं वनमेव यत्' इत्यमरः. There is another reading प्रियरामा (प्रियः रामः यस्याः), which is not good as it tells nothing special एतानि कान्ताराणि- These are indeed those forests (in which she formerly diverted herself in my company) किमतः स्याद् what could be more dread- ful than this (i. e. when I see them now without her). There is another reading किमतः कष्टम्, which is equally good. It means 'what else can be a stronger example of the fearful' (meaning that this sight of the forests without सीता is the most fearful thing he could witness) Verse 18. मधुगन्धिषु-मधुनः (पुष्परसस्य) गन्धः अस्तीति मधुगन्धिन् तेषु-that had the fragrance of honey. इति इह अरमत एव जनौ with these wordss she did take delight here (in this forest). एव is emphatic. Though सीता was a princess and had to wander with her husband on foot in forests, she felt nothing but delight in the forests when in his company. स्नेहः... तादृशः that was the sort of affection she bore to me. In the second half of the verse there are numerous readings, of which the one in the text is the best. We notice some of the readings. N. has 'इति इह आरमते हानी' for this reason she, as it were, took delight here. In this case ह is a mere expletive. आरमते is pre- sent, while we expect the past tense, as सीता in the eye of राम had died years ago. Further आरमते is against पाणिनि. रम् preced- ed by वि, आ and परि takes परस्मैपद necessarily. See notes p. 29. V. reads इति च अरमत इह अनो-and for this reason she as if was

70 NOTES ON [ II. 18- delighted, Here च is an expletive and there is no reason why इव should be used सीता as a matter of fact felt delight even in the forests in राम 's company Gh reads इति इव आरमति इव अमी In this case the employment of इव twice hardly gives any sense and moreover आरमति is in the present, when we expect the past Another reading is इति हा रमते सीता-alas ! thus does सीता take delight This is a good reading, only we have रमते in the present. But we may explain that away by saying that राम felt as if सीता was then present. There are a few more variants, which do not require detailed examination, they are इति हारम- तैवासी (this is good, separate इति हा अरमत इव अमी), इति वारमती वामी, इति चारमतीवासी When राम came to सीता to inform her that he was going to a forest to fulfil the promise of his father to कैकयी सीता asked to be allowed to follow him and said 'सुखं वने निवत्स्यामि यथैव भवने पितुः । अचिन्तयन्ती त्रींल्लोकांश्चिन्तयन्ती पतिव्रताम् ॥ शुश्रूषमाणा ते नित्यं नियता ब्रह्मचारिणी । सह रंस्ये त्वया वीर वनेषु मधुगन्धिषु ॥' अयोध्याकाण्ड २७ 12-13 The poet seems to have combined portions of the above two verses Verse 19 The subject of अपोहति is प्रियो जनः न पोहति (that person who is loved by another) without doing anything whatever removes pain by (giving) happiness (by mere presence) The mere presence of one loved by us is bliss in itself no active deed need be- done राम means to say that he did nothing to cause happi ness to सीता yet his mere presence was sufficient to make सीता happy अपोहति-present of ऊह् with अप to remove, destroy तत्तस्य जन° that is some indescribable treasure of a man, viz- the beloved person that he has got P 45 तद् एतैः therefore enough of these (forests) that ( the sight of which) are hard to bear The forests on the skirts of जनस्थान (referred to on p. 43 of the text) could no more be looked at by राम, as they reminded him of the happy days that he had passed there formerly G connects दुस्सहै with खेदै ( understood ) which is unnecessary The reading दुरासदै would mean 'inaccessible' It is not so good as the one in the text. एतानि goes with मध्यमारण्यकानि मद-पर्वतै -that (forests) are covered with mountains the appearance of which is as soft (pleasing) as the neck of a peacock cooing through intoxication. मदेन रुत मयूर' तस्य कण्ठ' तद्वत् कोमला छविः येषाम् ०च्छविभि is an adj of पर्वतै The mountains being at a great distance had a mellow

—II. 19 ] UTTARARĀMACHARITA. 71 blue hue 'शोभा कान्तिद्युतिश्छवि' इत्यमरः. अविरल...मण्डितानि—अविरलं निविष्टा नीलबहलच्छाया (नीला बहला च छाया येषां ते च्छायाः) च ते तरवस्तरव- षां षण्डं तेन मण्डितानि—adorned with rows of young trees which are situated close together and which have dark and abundant foliage. षण्ड—पञ्—'मृगादिकदम्बे षण्डमभिधाय' इत्यमर प्रस्रब्धानि विविधमृगयूथानि यस्मिन् where the herds of various kinds of beasts are at ease (free from fear). मध्यमारण्यकानि the forests in the middle. This reading is better than महारण्यानि On p 43 of the text शम्बूक drew the attention of राम to big forests that were on the border of जनस्थान Afterwards he casts his eye still forward and calls upon राम also to do the same. Hence the word मध्यमारण्यकानि as contrasted with उपप्रन्तरारण्यानि is prefera- ble. महारण्यानि would not serve to distinguish these forests from those already seen, nor to locate them. For पवने, some read पपन्ते which is not good It would mean '(forests) that are covered with borders that have &c The reading छायातह० is not good. We may explain as 'छायाप्रधाना तरव' Verse 20 The principal sentence is इह निर्झरिण्यः वहन्ति (rivulets flow) समद तोया (adj of निर्झरिण्य )—समदा (मदेन सह वर्तन्तेति) शकुन्ता तै आक्रान्ता (सङ्कुला) वानीरवीरुध तासा प्रसवा (पुष्पाणि) तै सुरभि शीतं स्वच्छं च तोयं यासाम्—the waters of which are clear, cool and fragrant with the flowers of वानीर creepers full of intoxicated birds वानीर—a kind of cane वीरुध् √ (from रुह् with वि) a creeper 'लता प्रतानिनी वीरुद्गुल्मिन्युल्लप इत्यपि इत्यमर फलभरस्य परिपाक (पीडा) तेन श्याम जम्बूतिकुञ्ज तस्मिन् स्खलन तेन मुखराणि भूयांसि स्रोतांसि यासाम्—the many streams of which resound being obstructed (lit. stumbling) in the bowers of जम्बू trees that are dark on account of the ripening of their loads of fruit This verse occurs in महावीर० V 40 Some read वानीरमुक्त० which means '(flowers) that are dropped down by वानीर creepers.' Verse 21. The principal sentence in the first half of the verse is अद्य भल्लुकयूना जम्बूरुतानि स्फातं दधते दधते—third person plural present of धा दधति--कृतानि here the howlings of young bears residing in the caves (of mountains), being heightened by echoes, assume intensity कुहराणि (बिलानि) भवन्ते सेवन्ते इति कुहरभाज तेषाम् मन्दकेषु युवान तैषाम् 'अग्र भल्लुके। ऋक्षाच्छभल्लभालुका' इत्यमर अनुरणित (प्रतिशब्द) तेन गुरुणी स्फीतान् (from the root स्फी I P A -to increase, spread about) increase जम्बूकार—the noise made at the time of spitting The howlings of bears are increased in their intensity manifold by the reverberations made in

74 NOTES ON [ II 24- was carried off from राम's cottage in पञ्चवटी. जटायु also dwelt near Rāma's cottage in पञ्चवटी, see अरण्यकाण्ड 14 34 'सोऽहं वासस- हायस्ते भविष्यामि यदीच्छसि । सीतां च तात रक्षिष्ये त्वयि याते सलक्ष्मणे ॥'. We learn from किष्किन्धाकाण्ड सर्ग 27 that प्रस्रवणगिरि was near किष्किन्धा If the identification of पम्पा with Hampi and of पञ्चवटी with modern Nasik be correct, it is impossible that प्रस्रवण could have been visible from पञ्चवटी, as the poet here represents it to be Verse 25 अयमेव-प्रस्रवणस्यैव गृध्रराजस्य-जटायुषः तस्य अधस्तात्-at the foot of it (शिखर) वय उटजेषु we also lived contented in those huts made with leaves (of trees) यत्र-उटजेषु गोदा वनान्त where there was a charming sylvan spot in which the beauty of the greenish trees was spread (reflected) in the waters of the Godāvarī and where there were birds cooing inside it and therefore noisy पयसि is to be connected with वितत in the com- pound वितत श्री This is एकदेशी अन्वय वितता श्यामलानां अनोकहानां (वृक्षाणां) श्री (शोभा) यत्र अत कूजन्तः अत एव मुखरा शकुना यत्र वनस्य अन्त प्रदेश 'अन्तं स्वरूपे निकटे प्रान्ते निश्चयनाशयोः । अवयवेऽपि' इति हैम चिरनिवासेन on account of long residence विविधा प्रदेशा (supply सन्ति or वर्तन्ते) there are spots which witnessed our various unrestrained confidential dealings विविधा निष्कम्भात् अति- प्रसङ्गा तेषां साक्षिण किमिद रामस्य what is this that has to-day befallen राम? The meaning is that a vast change has come over him Verse 26 The principal sentence is घनीभूतः शोको मां विकलयति The first three lines contain three उपमाs of शोक चिरात् रस like fierce poison circulating about that begins its agonies after a long time Some poisons are extremely deadly but slow in their operation Similarly राम's sorrow had been slowly but surely gathering strength for twelve years The words चिराद्वेगारम्भी can be construed with शोक also कुल शुकल like the piece of a dart that was moved by force coming (sud- denly) from some direction संवेग agitation, violent speed. व्रणो पुन like an ulcer on which corns had grown and which had again been opened in the vitals of the heart रूढ ग्रन्थि यस्य (externally healed not really) If an ulcer from which pus was coming heals up there is a hard fleshy knot left If pus again forms in it, it causes greater pain घनीभूत नूतन इव my sorrow, becoming intense overpowers me as if it were new. Rāma says that he had been grieving twelve years for सीता That grief had been gaining strength all those years At the sight of पञ्चवटी and the other familiar objects, a climax is reach-

ed and grief overpowers him, as if he had just then been se- parated from सीता The reading चिरोद्वेगारम्भी is not good It means 'that causes despondency after a long time' This can not be well construed with विपरम For प्रचड some read क्वचित् which is good and means the same thing निहित इव for मग्न इव would mean 'placed inside (the body)' Some read मूर्च्छयति च for मृतन इव, which also is good पूर्वसुहृद् my former friends अहो संनिवेश —Oh, the position of the objects has changed अवस्थित means 'fixed' अनवस्थित means 'unsettled changed' The reading भूमिसंनिवेश is also good it would mean 'the position of the land scape has undergone a change तथाहि for instance Verse 27 पुरा सरिताम् where formerly there was a stream, there is now the sandy bank of rivers 'तोयोत्थित सैकतपुलिनम्' श्यन्तर विप र्यासम् the denseness and thinness of trees have become interchanged This means that the former density of trees has given place to thinness and vice versa क्षितिरुहः a tree (क्षितौ रोहति इति ) बह्वो qualifies कालाद् बडो चिरम् this forest seen after a long time, I regard as being quite another निवेश द्रढयति the situation of the hills, however confirms (my) idea that it is the same द्रढयति— denominative verb from दृढ राम means that in twelve years the courses of rivers and the appearance of the trees under went a total change it is only the hills that remained unchang- ed by the lapse of time क्षेमेन्द्र in his औचित्यविचारचर्चा cites this verse as an example of देशौचित्य and remarks "अत्र बहुतिथवत्सरातीते काले शम्बूकवधप्रसङ्गेन दण्डकारण्यं राम पूर्वपरिचित पुन प्रविष्ट समन्तादवलोकयेश ब्रूते 'पुरा यत्र स्रोतो' वत्यादनात्रेदानीं यत्, वृक्षाणां घनविरलते विपर्ययवशिरादृढ वनमिदमपूर्वमिव मन्ये, पर्वतसंनिवेशस्तु तदेवेतीति बुद्धि स्थिरीकरोति।' इत्युक्त निरवकाशविपयपरिवृत्तमप्यन्यथानवस्थानतया हृदयसंवादी देशास्वभाव परममीपि समुद्द्योतयति ।' हन्त alas ! परि वीर my affection for पञ्चवटी as if draws me forcibly from this place, though I am avoiding it (पञ्चवटी ) पद्मरागौ स्नेह सकरुणम् pathetically Verse 28 यस्यां and यन्मनायि० are to be connected with तां पञ्चवटीं in the latter half of the verse वस्यां गृहे in which I passed those (former well known) days in her (Sītā's) company as in my own house राम says that in पञ्चवटी he was as happy in the company of सीता as he would have been in his own palace at अयोध्या यत्सम्ब न्धीयन about which we (राम and सीता ) always had long talks (when we came back to अयोध्या ) कथारिरामीयन is an impersonal construction. याम्यायत passive Imperfect 3rd per sing of स्मा with आ The reading पुन for यया is not bad In that case wo

76 NOTES ON [II. 28- should stop at सीता and begin a new sentence with पुन The meaning then would be 'and again in our palace (at अयोध्या) we had long talks &c नाशिता प्रियतमा (सीता) येन स नाशितप्रियतम एक is emphatic राम is ashamed to show his face to पञ्चवटी as he was without सीता, whom he had abandoned without any fault on her part गच्छतु वा or how can (राम) go without honouring (i e visiting) it (पञ्चवटी) P 49 मत् from me श्रुतं भवन सन्निधान येन—who heard of your presence (from me) परिवन्दितं विमानात् अवतरणे (अवतरणकाले कर्तव्यम्) मङ्गल यया—who has prepared the auspicious rites to be performed at the time of your getting down from the ærial car In the कादम्बरी we frequently meet with the word अवतरणमङ्गल or अवतरणक अवतरण is a mystic rite consisting in waving cocoa nuts rice mixed with curds and other things over a person and then keeping aside the things so waved where four roads meet. वत्सला affectionate वत्स + affix ल, according to 'वत्सांसाभ्यां कामबले' पा० 5 2 98 (आभ्यां लज्वौ स्याद् यथासंख्य कामवति बलवति चार्थे । वत्सल । असुल । सि कौ) लोपामुद्रा—wife of अगस्त्य and daughter of a king of विदर्भ The reading आगस्त्यायना would mean 'the des cendants of अगस्त्य' आगस्त्यायन would be formed from अगस्त्य according to 'नडादिभ्य फक्' पा 4 1 99 (गोत्र इत्येव । नाडायन' । सि- कौ) सम्भावय् honour प्रजविन् adj swift 'तरस्वी त्वरितो वेगी प्रजवी जवनो जब' इत्यमर In the रामायण also, we see that राम went to see अगस्त्य after killing शम्बूक and obtained दिव्याभरण from the sage See उत्तरकाण्ड सर्ग 76 इत पुष्पकम् let your majesty turn the ærial car in this direction गुरु रामस्य excuse for a moment राम's transgression due to regard for elders. उपरोध restraint, hence what causes restraint i e obedience or regard for As राम had to go to see अगस्त्य who was a venerable sage he had to defer his visit to पञ्चवटी Verse 29 शुश्र गिरि this is the hill (called) क्रौञ्चावत which is full of the swarms of crows that are silent in the rattling of the clumps of bamboos resounding with the hooting of numerous owls that are making noise in the hollows of bowers कुञ्जा एव कुटीरा, गुञ्जन्त कुञ्जकुटीरेषु कौशिकाः तेषां घटा (समूहा ) तासां फूत्कार , तद्वन्त कीचका येषां स्तम्बा तेषामाडम्बरा तै मूकानि मौकुलिकुलानि यस्मिन् कुटीर (from कुटी + affix र) a hut 'कुटीशमीशुण्डाभ्यो र' पा 5 3 88 (ह्रस्वा कुटी कुटीर ) 'मदे दृग्गुग्गुलउलूक श्वापदादिषु कौशिक' इत्यमर घटा means properly- 'a herd of elephants', here simply 'swarm 'करिणां घटना घटा इत्यमर फूत्कार hooting This is an onomatopoetic word धूत्कारवन्—the