उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

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

-III. 5] UTTARARÂMACHARITA. 83 (withers) the inner leaf of the केतकी हृदयमेव कुसुमं तत् शोषयति इति शोषिन् श्पयति causal of श्लै. श्माम adj. (from क्षै) wasted शरदि is an अनुक् समास 'प्रावृट्शरत्कालदिवा ने' वा 6 3 15 (प्रावृषि । शरदि । निशौ ) घर्मे heat केतक्याः गर्भपत्रम् The word गर्भ shows the extreme softness and paleness of the leaf शुद्धविष्कम्भ —for the meaning of विष्कम्भ see notes p 64 As both the characters are river deities and so are not low ones, it is शुद्ध प्रमादः a calamity (has happened) P. 54 पुष्पाणां अवचये व्यग्रा engaged in gathering flowers व्याहरति—speaks Verse 6. सीता भूयः that young one of an elephant that was formerly fed by queen सीता with the tips of सल्लकी leaves gathered by her own hands and that used to prance before her (being eager to be fed) 'कलभः करिशावकः' इत्यमरः मदेन युक्तः that (young one of an elephant) has been attacked through pride by another fierce lord of elephants, after falling upon him उद्दाम fierce, unbridled. (दीर्घे रम्ये चोद्दामं गन्धे च द्विरदः श्रेष्ठः पतिः तेन अभिषद्य after having fallen upon अभियुक्तः engaged in a fight आर्यपुत्र परित्रायस्व —In the sudden excitement due to hearing of the attack on her favourite elephant, सीता utters the words which she was in the habit of uttering, forgetting the fact that she was no longer near राम being abandoned by him. स्मृतिमभिनाय represen- ting that she recollects (her real situation) सवैक्लव्यम् (वैक्लव्येन सह यथा स्यात् तथा) with overwhelming sorrow विह्वलस्य भावः वैक्लव्यम्- 'विह्वलो विह्वलः स्यात्' इत्यमरः. अनुबध्नन्ति follow, stick तमसा—It should be remembered that तमसा was asked by भागीरथी to be in close attendance on सीता विमानराज—this is addressed by राम to पुष्पक. We know from the end of the 2nd Act that राम intended to come to पञ्चवटी after waiting upon अगस्त्य P 55 साध्वसम् agitation, fear उल्लासम् joy She was afraid of meeting राम who had abandoned her She was glad to hear his voice after so many long and weary years कुतः...निर्घोषः Whence comes this noisy speech which is deep and loud like the slow thunder of a cloud that is full of the weight of water ? जलस्य भरेण भरितो मेघः तस्य मन्थरः निनदः तद्वद् गम्भीरः मांसलः च मांसल full of flesh i. e loud भारती speech निर्घोष loud noise क्रियमाणः कर्णविवरः यस्याः the cavities of whose ears are filled (by the loud voice) उत्सुकयति makes me uneasy उत्सुकयति is a denominative verb from उत्सुक. The reading उल्लासयति means 'revives.' Verse 7. अयि स्निग्धा why do you thus stand startled and anxious at an inarticulate sound coming from some unknown spot like a peahen (at the

roaring) of a cloud ? अपरिस्फुट not distinct निस्वान sound कुतस्त्य (from कुतस् + affix त्य on the analogy of दाक्षिणात्य, पाश्चात्त्य &c ) coming from what region (one does not know) स्तनयित्नो gen: sing of स्तनयित्नु (a cloud) Supply निम्नाने after स्तनयित्नो Some editions read किमप्यदस्तेऽपि निनादे This seems to be an emendation purposely made As the verse stands there is no word to show that a question was intended So किम् is put in In order to supply an independent word after स्तनयित्नो the compound was separated into अभ्यस्ते निनादे But the reading in the text is preferable The following speech of सीता shows that the word अपरिफुट must have occurred in this verse N and K read निक्वाण which means the same thing as निस्वान स्वर सङ्घातम् from the combination of the accents I recognize that this was uttered by my lord himself तपस्यत (qualifies शूद्रस्य ) gen: sing of the present p of तपस्यति which is a deno- minative verb from तपस् 'तपस परस्मैपद च' वार्तिक on पा 3 1 15 (तपश्चरति तपस्यति ) दण्डधारणार्थम् in order to award punishment ऐक्ष्वाको राजा the king descended from इक्ष्वाकु, who was the son of मनु वैवस्वत As she resented राम's treatment of सीता she uses the words ऐक्ष्वाको राजा, with an emphasis on the word राजा, meaning that he is a mere king and not a loving husband दिष्ट्या स राजा it is fortunate that the king does not neglect his duties as a king अपरिहीन (not waned) राजधर्म यस्य सीता rejoices that राम scrupulously observes all the duties of a king even though labouring under the grief of separation from her and thereby impliedly defends him against the insinuation made by तमसा in her speech Verse 8 यत्र and यानि are to be connected with तटानि यत्र मे where even the trees and the deer were my relatives (or friends) प्रिया सहचर यस्य whose companion was his wife : e in the company of my beloved अध्यवात्सम् Aorist of वस् with अधि यानि अध्यवात्सम्--वस् when pre- ceded by उप अनु अधि and आ takes the accusative (and not the loc as वस् by itself does ) 'उपान्वध्याङ् वस' पा० 1 4 48 बहव निर्झरा कन्दरा च येषु in which there are many streams and caverns गोदावरी परिसरे वम्-in the vicinity of which is गोदावरी तटानि slopes Understand भवन्ति after आकारेण, according to 'इत्थंभूत- लक्षणे' पा 2 3 21 (इत्थंप्रकारं प्राप्तस्य लक्षणे तृतीया स्यात् । तद्यथागिजम् । सि कौ) प्रभूत आकारेण (endowed) with a form that is weak, emaciated and pale like the orb of the moon at daybreak निज - ज्ञातव्य to be recognized only by the gentle and serene majesty peculiar to him. निज सौम्य गाम्भीर्य्य (अनुभाव एव ०अनुभावमात्र

—III. 8] UTTARARĀMACHARITA. 85 ॰तेन प्रवृत्तितस्तस्य पञ्चवटीदर्शनेन (at the sight of प०) is to be connected with the following verse. Verse 9 अन्तर्लीनस्य and ज्वलिव्यतः qualify दुःखाग्नेः अन्तः मान् stupor, as if it were a volume of smoke of the fire of sorrow that had been concealed (smouldering) in the heart (so long) but that is about to burn briskly to-day, envelopes me at first. दुःसमेव अद्य दृढाम adv. fiercely. ज्वलिष्यतः gen. sing. of the future participle of ज्वल्. उट्ठीट mass, compare further on 'पूरोत्पीडे तटाकस्य' The idea is:— When we try to ignite some faggots there is at first a volume of smoke which envelopes us, and then flares up the flame which lies concealed in the faggots. राम's sorrow had been restrained for twelve years and had been manifest to nobody. But at the sight of पञ्चवटी, his sorrow burst forth in all its force and vivid- ness. Just as a volume of smoke precedes the bright flame, so the sorrow brings on stupor in the case of राम before it begins to burn fiercely. इदं जनेन it is this that was feared by the elders. The reference is to what लोपामुद्रा and भागीरथी are reported to have said on pp. 51-52 of the text. वचनेन तु—सीता refers to राम's words 'प्रिये जानकि'. She thought that on account of the scandal among the people and her long absence, she could no longer be to Rāma what these words plainly indicated that she was. P. 57. मां व्याहृत्य uttering my name who am unfortunate. आमी० दृश् whose eyes resembling the blue lotus have closed. आ ईषद् मीलद् नेत्रमेव नीलोत्पलं यस्य. निरुद्ध सहन्—निरुद्धं निःश्वासं येन नि षद् यथा स्यात् तथा— (अव्ययीभाव) in an unbearable way (or con- dition) on account of the fact that his respiration is checked. As राम fainted, he had difficulty in breathing and that made matters worse. विपर्यस्त has been tossed about. There are vari- ous readings here. G. reads निरुद्धनिःसहनिश्वास (whose respira- tion, that was hard, was checked). Some read निरुत्साहनिःसह (spiritless and helpless). Verse 10 वत्सरस्मिन्—रामम्. प्रियस्त्व ते the touch of your hand is agreeable. हि means 'because'. अयमे जन this person (i.e. राम) is extremely fond of it (of the hand). The latter half of the verse contains the reason why it was सीता alone who could restore राम's consciousness. प्रियस्पर्शो यस्य. The fourth पाद contains a bewildering variety of readings and it is impossible to fix upon the original words of the author. We shall notice a few of the readings. G. reads स्पर्श for वपु, which makes no change in meaning. Ch. reads 'नियमो मयि', which means 'on which is fixed the responsibility' (of restoring राम to 8

86 NOTES ON [ III 10– consciousness) This idea is good but we have to stretch the words a little to bring out the sense required V reads ‘नियतो भव’ which is interpreted to mean ‘on it alone is fixed (i e depends) the being (here revival of Rāma)’ Some read तदैव निरतो भव (Rāma's life is extremely fond of that alone) An other reading is यत्रैव नियतो भव ‘be fixed (i e dependent) upon that alone i e depend upon the touch of your hand as the only remedy to restore राम to consciousness This is a fairly good reading यत्रैव or तत्रैव निरतो भव has to be interpreted in the same way as the reading in the text अश्रेण सह साश्रा तया shed ding tears साह्लाद (आह्लादेन सह) उच्छ्वास यस्य who breathes again joyously जाने त्रैलोक्यस्य I feel as if the life of the three worlds has come back again To सीता, राम was all in all the whole world To her all the worlds without राम in them were a void So on seeing राम restored to consciousness she thought as if the world was emerging into life. Some explain that सीता identified राम and त्रैलोक्य because the latter depended upon him. वीर० says ‘प्रजानामपि शोरानां राममयजीवितत्वाद् रामजीवने तज्जीवनमिति भाव । तदुक्तम्— रामो रामो राम इति प्रजानामभवन्कथा । रामभूतं जगदभूद्रामे राज्यं प्रशासति ॥’ इति She gives expression to a similar idea on p 74 of the text in the words ‘सकलजीवलोकबहुलप्रह्लादस्य’ Verse 11 The touch of सीताs hand was so cool and so much delighted राम that he not knowing the cause of his feelings puts forward various hypotheses as to what it was that made him so joyful आद्यो सेक Is it the extract of the leaves of हरिचन्दन or is it the sprinkling of the water issuing out of the sprout like lunar rays when squeezed ? हरिचन्दन is either one of the five trees of paradise or a very fragrant kind of sandal called गोशीर्ष ‘पञ्चैते देवतरवो मन्दार पारि जातक । सन्तान कल्पवृक्षश्च पुंसि वा हरिचन्दनम् ॥’ इत्यमर, ‘तैलपर्णिकगोशीर्षे हरिचन्दनमस्त्रियाम्’ इत्यमर निष्पीडिता इन्दुकरा (चन्द्रकिरणा ) एव कन्दला स्तेभ्य जायते इति कन्दल इन्दु a tender shoot or sprout तु shows doubt ‘तु पृथग्भावा वितर्के च इत्यमर आत्त सिक्त or is it the juice of the plant that brings back life poured on my heart, which (juice) again gladdens my worried life ? अश्रुत च तद् जीवितं च तस्य पुन परितर्पण (पुन परितर्पयतीति) पुन परितर्पण—the aff'x अन is here सज्ञायाम् vide notes p 27 on नीहारसृष्टिरपरा Some editions read ०जीविततरो परितर्पणोऽयं—which means which gladdens (invigorates) the tree in the form of the heated life (worried life of राम)’ This is not a happy reading P 58 Verse 12 राम स एव surely it is the same touch

-III. 12 ] UTTARARĀMACHARITA 87 that was formerly familiar to me सञ्जीव...तोषाय that restores to life and gladdens the mind If we read परिमोहनश्च (that brings on a stupor), there is an apparent विरोध This is however not a good reading as the same idea is elaborated in the following half of the verse In सञ्जीवन and परितोषण the affix अन् is कर्तृवाचक while in आनन्दन below it is भाववाचक च तनोति which, having at once removed (my) unconsciousness that was due to excessive grief, brings on dulness (stupor) again by its gladdening effect राम had at first fainted through excessive sorrow When सीता touched him he was restored to consciousness, but her agree- able touch after so many years so transported him that he was on the verge of experiencing (another kind of) stupor (due to extreme joy) आनन्दन = आनन्द एताव तरम् at this time, even this is a great deal to me. She means that being abandoned by राम, she had no chance of seeing him or being of use to him. Therefore the fact that she was able to restore राम to consciousness is a great privilege enjoyed by her and she thinks that she must be satisfied with it. न खलु प्रसोदसि Indeed am I not favoured by the affectionate queen Sita? He puts a question to himself as to whether it is not possible that सीता may have come and touched him. मार्गिष्यते will search अथ कोपिष्यति the king will get angry with me on account of my approaching him without his permission. Notice the word राजा सीता suggests that the king in राम may get the better of the husband and so on seeing her he may sternly rebuke her instead of welcoming her, on account of his high ideals of kingly duties हुन्-'हुन् वितर्के परिमले' इत्यमर असदृश वृत्तान्तस्य this is not in keeping with all this that has taken place She means — If she was so very dear to राम, as his words (प्रिये जानकि) even after the lapse of twelve years indicate he should not have abandoned her वज्रमयी made of adamant; i. e as hard (of heart) as adamant जन्मा...दर्शनस्य whose sight is difficult to obtain and is impossible even in other lives. असंभावित दुर्लभ दर्शन यस्य She means —The sight of such a noble person as राम is in itself very rare It would be impossible for her to see राम again in future lives because both of them may go to different births in accord- ance with their respective कर्मन्. Some read दर्शनाम्, which goes with माम् This is bad सीता was not then in a mood to think too highly of herself The reading जन्मान्तरे संभावित० yields no sense G seems to have read पुन संभावितसुलभलब्धदर्शनस्य which means 'whose sight is as much easily possible in other lives as

88 NOTES ON [ III, 12- that of the tongue of a balance' मा एव वत्सलस्य who entertains affection for me only who am unfortunate. एवम्वादिन् —She refers to राम's words 'प्रिये जानकि' निरनुक्रोश cruel, without pity 'कृपा दयाऽनुकम्पा स्यादनुक्रोशोऽपि' इत्यमर मद एव She means—however outwardly cruel राम's treatment of her may seem to be, she knows 'that his love for her is deep and that he has really not the least doubt about her Note her words 'तस्मै कोपिष्यामि यदि न प्रेक्षुमाणात्मन प्रभविव्यामि' (after I 51) and VI 32 below सनिर्वेदम् with dejection कीदृशी वत्स्या what is the condition of my heart? She asks तमसा whether she can understand the condition of her heart which is tossed by contending emotions. Some editions read 'कीदृश इव मे हृदयस्यानुरूप इति न जानामि'— I do not know what the state of my heart is तमसा replies that she knows the state of her heart Verse 13 तटस्थं, कलुषं &c. qualify हृदय. हृत्स्य स्तम्भितमिव Indifferent (cold) on account of despair, angry in consequence of the offence (राम committed, viz. of abandon ing her), it is as if paralysed on account of the sudden meet ing after this long separation कलुष turbid, therefore 'angry' सीता despaired of being restored to her former position and so her heart was cold towards राम राम had done her injustice by banishing her without any cause under a pretext and therefore she was full of resentment On account of her suddenly meeting- राम, her heart was paralysed and did not know what to do. Some read घट्नोत्तम्भितमिव which may mean 'supported by the sudden meeting' प्रसन्न इव pleased on account of his goodness, deeply touched by the lamentations of your beloved (राम), your heart has at this moment as if melted with affection. दयितस्य (रामस्य) करुणै (स्वरपातादै ) गाढं करण (शोक ) यस्मिन् Construe इव with द्रवीभूतम् Verse 14 स्नेहेन आईश्वामी शीतलश्च cool and influenced (lit melting) by love नन्दिनी—is here used in its etymological sense 'a woman that causes delight Its usual meaning 'daughter' is inappropriate here All the editions read नन्दिनि; but following G we read नन्दिनी, which is better Sita, being already addressed as देवि, there is no necessity of using another vocative. एते हाला Indeed these words of my lord are full of nectar (i e. cause delight) which shower delight and which exhibit the deep affection of his heart (for me). The com pound अगाध सम्भारा cannot be easily dissolved We rather expect दर्शितगावाधमानतस्नेह•. अगाध' मानसे दर्शित स्नेहसम्भार येषु सम्भार heap, fulness. आनन्द निस्यन्दरे इति G reads ०'सुम्भरा' for ०सम्भारा.

-III. 14 ] UTTARARĀMACHARITA 89 The meaning will be 'these words that spring from the deep affection &' येषां प्रत्ययेन on account of the conviction (faith) produced by which निष्कारणेन परित्यागेन शल्यं, तदस्य सञ्जातमिति शल्यितः निजा नाम my life is highly esteemed by me though there is the dart of causeless abandonment सीता means-The fact that I was abandoned by my husband without any fault causes heart-rending grief to me Though this is so and though my life has thus been embittered, yet I look upon myself as blessed, since these words of my husband lead me to believe that his love for me is as intense as ever G reads 'श्वसितं' which is not happy The meaning seems to be 'my life is thought of more highly than the dart i.e शल्यित is formed from शल्य with the affix इत according to 'तदस्य सञ्जातं तारकादिभ्य इतच्' पा 5 2 36 P. 61. सङ्कल्पस्य अभ्यासः ( repetition )तस्मिन् पाटवं (कौशलं) उपादानं (कारणं) यस्य which is caused by my cleverness is repeating (the same) vision. सङ्कल्पः Imagination. राम means that by constantly brooding over the image of Sītā in his heart he is led into thinking that she is bodily present G seems to have read 'सङ्कल्पाभ्यासपाटवोपादान' ( सङ्कल्पेन यः अभ्यासः presenting in ima- gination ) V reads ०पाटोत्पाद which is to be dissolved as पाट्पाद् उत्पादः (उत्पत्तिः ) यस्य पटोर्भावः पाटवम् Compare 'युष्मदाशीरुपादान -एष महिमा'( text p 42) 'महत्पुण्यपरिपकोपादान एष महिमा' महावीर० IV. रघुनन्दस्य-This is ironically used. It conveys that Rāma is wretched (instead of being blessed as the word भद्र would natur- ally suggest ) कः ..योक्ष्यते 'who will now attack (the elephant) ' or 'who will now be appointed' In the first case अभियोक्ष्यते is active, in the second passive पुत्रकम्-the affix क is applied to show compassion. 'अनुकम्पायाम्' पा. 5. 3 76. ( पुत्रकः। अनुकम्पितः पुत्र इत्यर्थः। सि कौ ). अभिपतति-attacks, overpowers. रघुनन्दन-This seems to be sarcastic वासन्ती implies that राम does not deserve to be called रघुनन्दन, as his ancestors in heaven must have been greatly displeased with him for abandoning सीता. The word is either जटायु or जटायुस् ०शिखरस्य दक्षिणेन to the south of the peak called जटायु. For the genitive with दक्षिणेन see notes p 80 on मुन्य लागावरेण. सीतातीर्थेन by the flight of steps called सीता. तीर्थम्- (Marathi घाट) flight of steps leading to a river. 'तीर्थे शास्त्राध्वर- क्षेत्रोपायनारिज्मु च। अवतारर्षिजुष्टाम्भःपात्रोपायनषिषु' इति मेदिनी. बदर 'अवहेलयतुने मेद्रे' इत्यमरः Note that वासन्ती purposely uses the word सीतातीर्थ and refers to जटायु who sacrificed his life for सीता. हृदय .. द्यन्तः these allusions to the story (of my

50 NOTES ON [III 14- life) verily pierce the vitals of my heart. G seems to have read हृदयमनाविध्य which means the same thing as -विध्य हृदयमनु + विध्यति इति ०मनुविद्य (affix किप्) मनु is lengthened before विध्य according to 'नहिवृषिवृचिराजिव्यधिरुचिसहितनिषु कौ' पा ६ ३ ११६. (विध्यत्युषु पूर्वस्य पूर्वपदस्य दीर्घः । प्रतानम् । प्रामूचः । समाविद्येत् । सि कौ) Com- pare महावीर० V 'हृदयमनु विध मर्मणी कपेदात् शमाय वल्गन मन्मथः. P 62 We expect मातृचरण after शैशवाभ्य रस्तो संवृत्तः he has become so (big) दिष्ट्या वृध्-means 'to congratulate a per- son upon राम has the image of सीता before his mental view and addresses her- Verse 15 येन goes with सोऽय पुत्रः यत्पुण्ड- रीकदलाग्रवद् किञ्चिद्दन्तुर दन्त or पल्लवाङ्कुरच्छिवद्दन्तर दन्त-whose tender (sproutlike) tusk was just appearing and was glossy like the tender leaf of a lotus. सुतनु is addressed to सीता (who in the opinion of राम was dead) कर्णपूरम्-this is a better reading than कर्णपूरात् Part of the कर्णपूर reached down below her ear and was snatched by the elephant. कर्णपूर is an ear-ornament. मदच्छिन्नः the conqueror of elephants giving out rut. बाल्यात् नातः has become the receptacle of what is aus- picious in youth i. e he is possessed of strength, valour and charm अवियुक्तः not separated Mark that the blessing Sita pronounces comes quite appropriately from her She has had the bitter experience of what separation means and the thought of separation being uppermost in her mind, she wishes that her pet should never have to undergo similar torments. कान्तायाः अनुवृत्तिः तस्मिन् चातुर्यम् the skill of pleasing his beloved (i. e gal- lantry) शिक्षितम् learnt. P 63. Verse 16 यद् in the fourth line means 'since' and is to be connected with all the clauses. This verse mentions the acts whereby the elephant showed that he was a gallant. रातो कान्तम् (since) he has effected the giving of water scented with the expanding lotus in the intervals of the morsels of lotus-stalks plucked out with ease. लीलया उद्घातानि मृणालखण्डानि तेषां कवलम् तेषां छेद्रेषु (सन्धिषु). The elephant plucked out lotus stalks and gave them to his mate for eating When she finished one morsel he poured from his trunk water in her mouth before she took up another morsel पुष्करं पुष्कर (पद्म) तेन वासितस्य or पुष्करं पुष्करं करिहस्ताग्रं तस्मिन् वासितम् scented in the fat tip of the elephant's trunk. गण्डूषः a mouthful On this राघव- remarks 'स्वयं पीत्वा जलदानं प्रतिपादम्' संक्रान्तिः transference, giving

-III. 16 ] UTTARARÂMACHARITA. 91 संपादिता for सपादिता would mean 'were thrown.' सेकं कामम् he caused a bath (of water) to her heart's content with his trunk that dropped a spray कामम् is used as an adverb here जगद्धर in the मालतीमाधव takes it in the sense of 'युक्तम्' (proper) विरामे धृतम् since when it (bath) was stopped, he held (over her) through affection as an umbrella the leaf of a lotus plant with a straight stem अनराल (अवक्र) नालं यस्य तत् नलिनीपत्रमेव आतपत्रम् (छत्रम्) विराम cessation. The elephant held the leaf over the mate in order to ward off the heat This verse occurs in the मालतीमाधव IX. 34 where instead of यत् we have न. In one way this is a better reading The young elephant had not become an adept so he forgot to hold the lotus leaf as an umbrella. निसह unbearable भवितव्यता fate किं सुतया what is the use of my giving birth to children ? येन since तादृशमपि even of that sort (i. e. so charming &c.) ईषद्विरलकोमला परराश दशना वै उज्ज्वलो कपोलो यस्य the cheeks of which are brightened by the white, delicate and slightly sparso teeth. अनुबद्धे मुग्धे काकली विलसिते यस्मिन् on which there is constantly a charming smile and lisping, काकली-sweet but indistinct sound, अनुबद्ध constantly attached निबद्ध काकपक्षखण्डक (काकपच) यस्मिन् which has a well trimmed lock of hair The word कण्ड seems superfluous. शिखण्डक itself is called काकपक्ष 'काकपक्ष शिखण्डक' ('इलियागा जून 'काकपक्ष इति गौट' क्षीरस्वामी) अमले मुख एव पुण्डरीकयुगलम् She had two sons, therefore the word पुण्डरीकयुगलम् P 64 अस्तु-understand चुम्बितम् from the preceding speech after it उच्छू -राणी whose breast is heaving and has begun to ooze milk (on account of remembering my children ) तृणमात्र -स्पृष्टा-सीता, being abandoned by her husband, could not aspire to be a संसारिणा (a woman with a family) किमवोच्यते what need be said on this point this needs no mention. प्रकृष्ट -भेदस्य A child is the highest limit of affection. प्रकृष्ट excess. पर्यन्त limit, border This means that there cannot be affection greater than that which one feels for ones child. पर... पित्रो this is the highest tie for binding together the parents Verse 17 This is one of the master pieces of भवभूति Con strue संहृत्तभवाद् दम्पत्यो अन्त करणतत्वस्य अपत्यमिति एक आनन्दग्रन्थि क यते -on account of being the resting place of the affection ( of the parents ), a child is the one (unparalleled) knot of joy tying the principles of the hearts of the husband and the wife The affection of both husband and wife is centred in the child.

92 NOTES ON [ III 17- It is the knot wherein are imperceptibly tied together the two hearts of husband and wife just as two threads are tied together in one knot. The child is the source of joy to the parents and hence called आनन्दग्रन्थि. G separates as ग्रन्थि and रेक, instead of ग्रन्थिरेक. The explanation of G is bad and brings the high and pure sentiment breathed in this verse to a low sensual level. Verse 18. ते प्रिया—This refers to सीता. अनुदिवसम् (दिवसे दिवसे इति अव्ययीभाव) day by day. यम् is the object of अवर्धयत्, the antecedent being स- एष शिखण्डी in the 4th line. अचिर-निर्गत-मुग्ध (मनोहर)-शिख (धवल) बर्ह यस्य—whose tail that had recently come out was charming and waving. बर्हम् the peacock's tail 'पिच्छबर्हे नपुंसके' इत्यमरः उत्क्षिप्त (उन्नता शिखा यस्य) whose crest is upraised. मणिमुकुट इव like a crown of jewels. कदम्बे on the कदम्ब tree. नदति screams, gives out notes. वध्वा सखा वधूसखः—तत्पुरुष. सखि becomes सख at the end of a तत्पुरुष according to 'राजाहःसखिभ्यष्टच्' पा० ५. ४. ९१ (एतदन्तात्तत्पुरुषाट्टच् स्यात् । कृष्णसखः । सि. कौ.) वधूसखः in the company of his mate (lit. the companion of his wife). The peacock's tail presents various sparkling colours; besides, the peacock's body is large but its neck is long and thin. Hence the peacock with its brilliant tail is represented as the crown inlaid with jewels placed on the कदम्ब tree. A crown is wide at the bottom and goes on tapering upwards. V and Gh read the first half differently. But the reading in the text is preferable. वासन्ती wants to point out the objects with which सीता was specially connected. With the reading in the text we know at once that the peacock was fed by सीता. The reading of V and Gh brings before us the peacock abruptly and the words of सीता (कथं एष स) that follow the verse cannot be properly connected with it. अनरण- स्मेरबर्ह this (peacock) whose tail freshly come out is charm- ing and waving at the end of the festivity of dance due to its excessive joy. न विघटते तरङ्गः यस्मात् सः अनरणः मन् तेन सान्द्रः तस्य उत्सवः तस्य अन्ते तैषु. एष स this is the same (peacock that I fed). P. 65. मोदस्व rejoice. राम calls upon the peacock to go on joyfully as the latter is in the company of its mate, while राम himself is deprived of सीता. एव भवतु—सीता also approves that her pet should be happy though she herself is in grief. Verse 19. Supply त्वाम् before मण्डयन्त्या. मण्डयन्त्या and मुग्धया qualify 'सीतया' (understood). भ्रूभिक्षु मण्डयन्त्या (by her) who adorned you with the dance of her moving and beautiful eyebrows.

—III. 19 ] UTTARARĀMACHARITA. 93 and her eyes (the orbs of) which were made to whirl round inside the eyelids (sockets) during your (own) whirling movements (in dancing). वृत्ता पुटस्य अन्त मण्डलावृत्ति (मण्डलाकारा आवृत्ति ) याभ्यान् ते ॰वृत्ती, ॰वृत्ती च ते चक्षुषी च, प्रचलिते चटुले च भ्रुवौ तयो स्ताण्डवानि, ॰वृत्तिचक्षुषी च ॰ताण्डवानि च तै ॰ताण्डवै The idea is—The peacock in dancing whirled about round and round. The eyes of सीता followed intently the movements of the pea- cock. The pupils of her eyes moved round in trying to follow the whirling movements of the bird, similarly by the admiration for the movements of her pet her eyebrows also were made to move. In this case, we take वृत्त ताण्डव as one word. Both G and वीर० do the same. We must admit that the sense yield- ed is not very happy and that the construction is rather clumsy. V. and Gh. take ॰चक्षु as an object of मण्डयन्त्या. In this case the construction becomes easier and the reading yields a good sense. Taking the reading of V. the meaning is 'who adorned (her) eyes that revolved in a circle inside the sockets during your whirling movements by the dancing of her moving and beautiful eyebrows'. Here वृत्त वृत्ति is a separate word and an adjective of चक्षु, which is the object of मण्डयन्त्या. With the reading in the text, we have to say that सीता adorned the peacock, here we say that her eye (naturally charming enough) had its beauty heightened by the graceful movements of her eyebrows. Gh. reads वृत्तनेत्रु (as one word) which means the same thing as ॰वृत्ति चक्षु. वृत्त पुटस्यान्त मण्डलास्तन् (मण्डलावृत्ति ) येन. Here also ॰चक्षु is the object of मण्डयन्त्या. The principal reason why the reading in the text was retained is that the readings of V. and Gh. seem to be emendations purposely made to escape the difficulties of the original text. चटुल fine, agreeable. कर नर्त्यमान (त्वा) (you) who were made to dance by the graceful (सीता) with the clappings of her sprout-like hands. करौ किसलये इव तयो ताला तैः ताल keeping time (here by the clapping of the hands). 'तालः शब्दक्रियामानम्' इत्यमरः, 'तालः करतले ऽङ्गुष्ठमध्यमाभ्यां च सम्मिते । गीतकालक्रियामाने करस्फोटे द्रुमान्तरे' इति विश्वः. नत्यमान Present P. Pass. of the causal of नृत्. हन्त रप्यन्ते Oh ! even lower animals have regard for (former) familiarity. रप् with अनु—to act according to, follow, have regard for. राम suggests that even lower animals, who are not supposed to be endowed with reason, stick to objects with which they had once become familiar, while he, a human being endowed with the godly attribute of