उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

-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

—II. 29 ] UTTARARĀMACHARITA. 77 possessive affix इन् is here affixed to फूत्कार. कीचकः a bamboo that has holes and rattles when filled with wind. 'वेणुः कीचकास्ते स्युर्ये श्वनन्त्यनिलोद्धता ' इत्यमरः. स्तम्ब —a clump of grass, cluster, bunch. 'स्तम्बो गुच्छस्तृणादिषु' इत्यमरः. आडम्बर —'the sound of a drum', here sound in general. 'आडम्बरस्तूर्यरवे भवेद्द्वाघां च गर्विते' इत्यमरः. It will be noticed that the commentary separates as सम्ब and अम्बर, which is rendered by it as गवरहित. But this is not a happy explanation. To say that the crows lost their pride and became silent on account of the hooting of owls does not convey anything more than what we understand by saying that the crows remained silent (through fear) on account of the rattling of bamboos blended with the hooting of owls. एतस्मिन् = कौञ्चावते. एतस्मिन् कुम्भीनसाः—On this (hill) serpents, frightened by the notes of the roaming peacocks, move about on the branches of the old sandal trees. प्रचचकिन् m. a peacock (प्रचचलः वर्हः अस्यास्तीति) प्रचलताम्—gen. plu. of the pr. p. of चल् with प्र. The serpents though scared by the notes of peacocks do not leave the branches of the sandal trees, but only wriggle about here and there. They are so fond of the fragrance of sandal that they cannot leave it even in the presence of death. Peacocks are said to kill serpents. An old sandal tree is much more fragrant than a young one. Serpents are said to be very fond of the fragrance of sandal trees. कुम्भीनसः a serpent (कुम्भी इव नासिका येषाम्). नासिका becomes नस as the final member of a बहुव्रीहि when not preceded by स्थूल, when the whole compound is a संज्ञा. 'अन् नासिकायाः संज्ञायां नसं नञ्भ्रष्टाद्' पा. 5. 4. 118. The first line of this verse occurs in मालतीमाधव V. 19. The student will notice that the verse is full of अनुप्रास (alliteration). P. 50. Verse 30. एते ते—these words are to be connected with क्षोणीभृतः. एते ...दक्षिणा—these are those (well known to you) southern mountains the peaks of which are blue on account of the clouds resting on them and in the caverns of which the waters of the गोदावरी make a loud rumbling noise. कुहरेषु is to be connected with the words गद्गदनदद् in the compound गद्गद- ०पयसः. This is an example of इतरेतरोपश्लेष. गद्गदं नदन्ति गोदावरीवारीणि येषु (adj. of क्षोणीभृतः). मेघैः आन्चिताः मौलयः येषां तानि मेघान्चित- मौलीनि (अत एव) नीलानि शिखराणि येषाम्. शिखर is the peak of a mountain. मौलिः 'the crown of the head', here 'topmost point of a peak'. वी० explains 'शिखराणां मौलिः पर्वताग्रं शिखरमिति इह भेदः'. क्षोणीभृत् m. mountain. अन्योन्य-सङ्कटा—these are those holy con-

78 NOTES ON [ II. 30- fluences of rivers, where the water is deep, which are boisterous on account of the noise of the waves moving confusedly on account of their dashing against one another अन्योन्यप्रतिघातेन संकुला (निविडा ) चलन्त्यः कल्लोला तेषां कोलाहलै . उत्ताल adj ('उद्दण्ड मुत्तालमिति हि संख्या' क्षीरस्वामी ) उद्गतो तालोऽ—boisterous गभीरं पय येषाम् सरिता सङ्गमा Act III. This Act opens with a dialogue between तमसा and मुरला, the presiding deities of two rivers The dialogue serves the purpose of preparing the audience for the meeting of राम and सीता unknown to each other, which is the business of this Act The scene is laid in पञ्चवटी P 51 किम सम्भ्रान्तेव why do you appear as if in a hurry ? सरिद्वराम् the best of rivers जानास्येव—from this to the end of verse 2 extends the message sent by लोपामुद्रा to गोदावरी at the hands of मुरला जानास्येव you already know यथा that वधू प्रभृति from the time of the abandonment of the daughter in law सीता is referred to as वधू by लोपामुद्रा These words are to be connected with the following verse Veres 1 अनिर्भिन्नो . रस the pathetic condition of Rāma, not manifested (to others) on account of the profundity (of राम), but causing him intense torment inside, is like the boiling (of some drug) in a closed vessel. पुटपाक a particular method of preparing drugs, in which the various ingredients are put in a vessel covered with a plaster of clay or wrapped up in the leaves of some tree which are then covered up with a plaster of clay and the whole is then roasted in fire प्रतीकाश means 'resembl- ing' 'साधारण समानश्च स्यूरत्तरपदे त्वमी । निभसङ्काशनीकाशप्रतीकाशो पमादय' इत्यमर In the पुटपाक, the ingredients inside the closed vessel undergo great heat and are in a ferment. But as the plaster of clay and the vessel intervene, all this heat is hidden and not manifest to the eyes of the people. Similarly Rāma's sor- row is not manifest to the people, because being a person of pro- found mind, he does not communicate to others what he feels nor does he allow others to see what havoc is made by deep- seated sorrow in his heart. The torment is all the same exces- sive though not seen अन्तर्गूढो घना व्यथा यस्य The reading in the

text is preferable to अनिर्भिन्नाभीरत्वात् This latter means 'on account of its being unmanifested and deep'. It may also mean 'on account of the fact that his profundity was not over- powered.' तेन goes with ०सन्तानेन तथाविधः इष्टजनः तस्मिन् कष्टस्य विनिपातः, विनिपाताद् अन्यः यस्य तेन तथा--जन्येन(adj. of ०सन्तानेन) which arose from the befalling of a calamity on a person so dear (as सीता was). She refers to the abandonment of सीता on account of popular scandal. प्रकृष्टेन gone to excess दीर्घ सन्तानेन by the long continuity of grief. The reading ०सन्तापेन is not so good as ०सन्तानेन त्रुटितं हृदयम् my heart trembles as it were together with its fastening i. e. my heart is shaken to its lowest depths A reads कुसुमबन्धनप्रायम् the support of which is (frail) like the stem of a flower प्रतिनिवर्त्तमानेन returning (to अयोध्या after kill- ing शम्बूक in the दण्डका forest) नियतम् ind. surely वधू-साक्षिणा that witnessed his confidences in the company of the daughter- in-law (सीता) निसर्गधीरः firm by nature 'स्वरूपं तु स्वभावश्च निसर्गः स्यात्' इत्यमरः अतिगम्भीर आभोगः यस्य सः अति...भोगः शोकः तेन यः क्षोभः तस्य संवेगाद् on account of the force of the agitation due to sorrow that is of vast extent. पदे पदे at each step महान्ति भद्रस्य great occasions for calamities are to be feared in the case of dear राम प्रमादः carelessness, hence danger or calamity त्वया भवितव्यम् you must be attentive. Verse 2 The principal sentence in this verse is मोहे मोहे रामभद्रस्य जीवं वीचीवातैः तर्पय—you should refresh (gla- dden) the soul of Rama on each occasion that he faints by the breezes (wafted) from your waves. शीकरस्य क्षोदाः (चूर्णाः) तैः शीता- तैः cool with the particles of the spray 'शीकरोऽम्बुकणाः स्मृताः' इत्यमरः आकृष्ट...गन्धान् drawing with them (charged with) the fragrance of the filaments of lotuses. 'किञ्जल्कः केसरोऽस्त्रियाम्' इत्यमरः मन्दं प्रेरितैः that (breezes) are set in motion very gently. वीर० has the following instructive note 'अत्र स्वैरमित्युक्त्या सुरभितैरितिशुद्धवृत्त्या अपि विरहिणामनपकारिण इति न शङ्क्यम्। विरहिणां चैतन्यावस्थापमेव दुःसहं इमे मूर्च्छितानां तु प्राणप्रतिधारणकरा एव । ततस्त्वया तादृशशङ्का न कार्येति व्यज्यते।' The word इति in तर्पयेति marks the close of the message sent by लोपामुद्रा to गोदावरी through मुरला. P. 52 दाक्षिण्यम्—दक्षिणस्य भावः—attention, courtesy उचितं ...स्नेहस्य It is but proper that attention should be shown where there is affection; i. e. it is but proper that a person like लोपामुद्रा who has great affection for राम should be careful to look after राम's well-being and comfort. सञ्जीव...सन्निहितः But to- day there is at hand a radical means of refreshing dear राम

80 NOTES ON [ III. 2– मौर्लिव-मूलादागतः according to 'तत्र जातः' पा० 4. 3 74. उपकण्ठं neighbourhood. परि लक्ष्मणे when लक्ष्मण returned after abandon- ing ( सीता ). प्रगाढा प्रसववेदना येन (adj. of आत्मानम् ). अति वेगात् on account of the vehemence of her great sorrow. आत्मानम्-mark the reflexive use of the word आत्मानम् here. दारकं प्रसूता she gave birth to two sons. अभ्युपपन्ना favoured रसातलम् to the bottom of the nether world. The word is used in a general sense. There are seven nether regions, अतल, वितल, सुतल, रसातल, तलातल, महातल and पाताल. स्तन्य परेण after they had been weaned. स्तन्यम्-स्तने भवम्. त्यागात् परेण is grammatically irregular. Adverbs ending in एन like परेण govern the acc. or genit. 'एनपा द्वितीया' पा. 2. 3 41. तस्या refers to सीता. प्राचेतसस्य-वाल्मीकेः-The genitive is put for the dative. See notes p 53 as to प्राचेतस. Verse 3 ईदृशानां भूत Even the end (or misfortune) of such persons becomes very wonderful. ईदृशानां refers to सीता. यत्र-विपाके यत्रो जन where persons like these become serviceable. The meaning is --सीता herself was a wonderful woman and her end (or the sudden turn of fortune she met) also was extremely wonderful. The wonder lies in the fact that high personages like गङ्गा, पृथिवी and वाल्मीकि come to be of service to सीता in her reverse. The विपाक referred to is सीता s throwing herself in the Ganges on account of her doubly helpless condition. उपकरणीभावम्-उपयोगित्वं सहायतामिति यावत्. शम्बूक शस्य having heard from the lips of the river Sarayû that Râma was very likely to go to जनस्थान on account of the history of शम्बूक सम्भावित जनस्थाने आगमन यस्य-this qualifies ......... ... ... ... .. he river Sarayu and Ganges about the स्थान for punishing शम्बूक. यदेव शङ्कितम्-this refers to the fact that राम may meet with calamities in पञ्चवटी on account of the rekindling of his grief at the sight of familiar objects there. सीतया समेता accompanied by सीता. केन दर्शेन under the pretext of some customary dome- stic business. गङ्गा did not inform गोदावरी of the real object of her visit. सुचिन्तितं well thought. तैरतैर्निरोधा the distrac- tions of the mind of dear Râma were restrained by the matters concerning the prosperity of the world as he was busy with them. When in the capital राम was scarcely left to himself. All his time was taken up in looking after numerous matters for the welfare of his subjects. Hence grief could not much disturb his mind. साम्मुदयिक-from समुदय with the affix ठञ्, according to 'तत्र

-III 3] UTTARARĀMACHARITA 81 'मितुरु' पा० 4 4 69 मितञ्च restrained, limited अनर्थप्रवृ.. नर्थे — But his entrance into पञ्चवटी will be a great misfortune as he is (now) not engaged (in doing anything for his subjects) and has none with him but his sorrow शोक एव शोकमात्रं, शोक एव द्वितीय (सहाय) यस्य इति (after अनर्थे) means 'reason' and shows that the preceding words constitute the reason of the assertion contained in the sentence भुविचिन्त्येन भागीरथ्या देव सम्बन्धे-see notes p. 16 क्षारम् वर्तते (to day) is (to be tied) the auspicious knot for the purpose of the reckoning of the 12th year from birth It seems to have been the practice to tie on each birth day round the wrist a string with knots corresponding in num ber to the years passed by the person from his birth. Some say that the string was tied round the neck प्रेमचन्द्रतर्कवागीशभट्टाचार्य in his commentary on this drama says 'वर्षसंवत्सरसंख्यान्विमद्रव्ययुतान् निम्बपत्रसर्षपदुर्वागोरोचनासमेतहस्तसङ्ग्रहदिवसेषूपचारविशेषिरित्यर्थे' वीर० ex plains 'संख्याधूनिकैर्हेतुभूताग्रन्थि वत्सरे वत्सरे शिशुना यमन्शस्त्रे शान्त्युत्सव इत्या मङ्गलार्थं करे परशुटादिना क्रियो ग्रन्थि कुर्वन्ति स तु करे वलयकूपेण निबध्री युरूपदेश' V explains 'संख्याबोधको मङ्गलार्थो ग्रन्थि, अतीताब्दसमसंख्यकम् निबभ्नु सूनमिति यावत् । जन्मतिथौ हस्त सूत्रमनिवध्यते तच्च सूत्र नमन्यन्विष्यते दया निविध्यते अन्यतिथिरकरण गुग्गुलुश्रतिवाकदात् जन्मन्त्येष बन्धनम्' Gh says 'बालकजन्मदिने सूत्र एको ग्रन्थिर्वर्षगणनाय बध्यत इत्याचार । बाल्हस्ते बध्यते इति स्वाख्यान अनुकूलमेव' It seems that Gh is not right A string was tied round the wrist and on the knot were put such objects as गुग्गुलु, निम्ब, सिद्धार्थ (mustard seed) दूर्वा and गोरोचना (which are supposed to ward off the evil eye) The निर्णयसिन्धु (p 188 of नि०दू० edition) quotes from the कृत्यचिन्तामणी the following 'गुग्गुल्य लिकन्दनन्स्ये ग्रन्थौ च वधयेत् । गुग्गुलु निम्बसिद्धार्थदूर्वागोरोचनादिकम् ॥' यत् therefore पुरा सवितुरम्—the sun is so called because the race of रघु to which राम belonged traced its descent from the sun एतावत of this much, of this vast extent. मानव सवितारम् the sun who is the progenitor of the whole race of royal sages descended from मनु G seems to have read मानवस्य मानव-मनोरदम्, according to 'तस्येदम्' पा 4 3. 120 In the बालकाण्ड सर्ग 70 and again in the अयोध्याकाण्ड स० 110, the genealogy of राम is given There the descent is traced from ब्रह्मा himself, whose son was मराचि whose son was कश्यप whose son was विवस्वत्, the sun मनु is the son of विवस्वत् and hence is called वैवस्वत राम is said to be the 37th in descent from विवस्वत् It is therefore that the text uses the word एतावत to show the long chain of kings that intervened between विवस्वत् and राम मनु was the first of kings. 'वैवस्वतो मनुर्नाम माननीयो

82 NOTES ON [III. 3- मनीषिणाम्। आसीन्महीक्षितामाद्यः प्रणवश्छन्दसामिव ॥' रघु० I 11. Notice the alliteration in प्रसवितारं सवितारम्. अपहत पाप्मा येन-who destroys sin. In the छान्दोग्योपनिषद् I. 6. 6-7 we read 'अथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते... तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम, स एष सर्वेभ्यः पाप्मभ्य उदितः, उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद'. स्वहस्ताभ्या अवचितैः gathered with your own hands. उपतिष्ठस्व worship. For the आत्मनेपद, see notes p. 8. अवनि चारिणीम् wandering about on the surface of the earth. आह्लाविता-supply भागीरथ्या. प्रकृष्टं प्रेम यस्याः सा प्रकृष्टप्रेमा. त्वयि जानकी-सीता (our) daughter-in-law has the greatest affection for you. प्रत्यनन्तराभव be in attendance upon her, be close to her. This is a च्वि formation, according to 'कृभ्वस्तियोगे सम्पद्यकर्त्तरि च्वि' पा. 5. 4. 50 (अप्रत्यनन्तरं प्रत्यनन्तरं भवति or सम्पद्यते इति प्रत्यनन्तरीभवति). यथादिष्टम् as ordered (आदिष्टमनतिक्रम्य, अव्ययीभाव). गोदावरीह्रदात् from the pool of the गोदावरी. इव goes with जानकी in verse 4. Verse 4. ०सुन्दर qualifies आननम्, which is the object of दधती. दरि आननम् having a face beautiful with the cheeks that are pale and languid, with her hair dangling about. परिपाण्डु दुर्बलौ च कपोलौ ताभ्यां सुन्दरम्. विलोला कचरी (केशपाशः) यस्मिन्. सीता had not braided her hair on account of her grief due to being abandoned by her husband. For the affix क, see notes p. 6 on असङ्गतानन्दनादीक. दधती pre. participle f. of धा. करुण जानकी -सीता comes to the forest as if she were the image of pathos or as if she were the pang of separation incarnate. इव occurring after ०व्यथा is be connected with मूर्ति also. The figure is उत्प्रेक्षा. The reading in the text is better. If we read विरहव्यथेव the figure will be रूपक. But this is not good. In रूपक we gener- ally identify one existing thing with another existing thing on account of their great resemblance as in मुखं चन्द्रः. But as शरीरिणी विरहव्यथा is itself a fiction and not a fact, it is better to read व्यथेव in order that the figure may be उत्प्रेक्षा. If we read मूर्त्तिरिव वा, we require another वा after व्यथेव. इयं हि सा-connect these words with the first line of the next verse. Verse 5. इयं हि सा विमल लूनम् Here is she (सीता) like a pretty sprout cut off from its stem. This is a better way of construing the verse. We may also regard the first line as in apposition with शरीरम् in the third line. In that case the meaning is 'her body that is pretty like a sprout &c.' In this case there is the fault of दूरान्वय as the 2nd line intervenes. विम्लान past p. p. of म्लै with वि and प्र. हृदय कुसुमम् the fierce and long continued sorrow that withers the flower of her heart causes her pale and weak body to waste away just as the autumnal heat