उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

—VI. 5] UTTARARĀMACHARITA. 165 'दोषद्विषदुदिनिरोध' Compare 'अम्बु (अम्बुराशि) युगान्तोचितयोगनिद्र संहृत्य शेषायुरथोपधिष्ठे ॥' रघु० XIII 6. \ reads भूत विरध-the world dies. Here भूत is used for the whole class स्थाने it is proper वायु देवता अस्य इति वायव्यम् according to 'वाय्वृतुपित्रुषसो यत्' पा 4 2 31. इरन्नू discharged Verse 6 मरुता (वायुना) भूयमानपि घनानां कापि प्रविलय कृत -the clouds though many have been dissolved (dispersed) somewhere by the wind, so not a trace of the clouds is left. विवरूयेन resembling correct knowledge The affixes कल्प, दश्य and देशीय are added in the sense of a little less than ईषदसमाप्तौ कल्प वेश्यदेशीयर पा 5 3 67. ब्रह्मत्व विज्ञानान् as illusory appearances are dis olved in Brahma (by correct knowledge) For the meaning of विवर्त vide notes p 116 There are two philosophical views one is called विकत वाद and the other परिणामवाद According to the विवर्त्तवाद, प्रपञ्च is the विवर्त and ब्रह्म is the अधिष्ठान of it. According to the परिणामवाद, प्रपञ्च is the परिणाम of ब्रह्म as a golden ornament is a परि णाम of gold It seems to us that the word विवर्त is used in the technical sense here and that भवभूति knew the मायावाद, if he was not an adherent of it According to मायावाद, the world is an illusion in a transcendental sense and this illusion will be dispelled by a correct knowledge of the only Reality called ब्रह्म There are Upanishad passages supporting this theore 'वायुर्यथैको भुवन प्रविष्टो रूप रूप प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्तरात्मा रूप रूप प्रतिरूपो बहिश्च ॥ कठोपनिषद २ 5 10, 'मृत्यो स मृत्युमाप्नोति य इह नानेव पश्यति' कठोपनिषद २ 4 10 'यत्र तस्य सर्वमात्मैवाभूत् तत् केन कं पश्येत्' &c 'तद्ब्रह्म वेद ब्रह्मैव भवति' 'ब्रह्मैव सन् ब्रह्माप्येति' The position of शंकराचार्य is contained in the following passage from his भाष्य on Vedantasutra II 1 14 'यथा चाकरकदशानां महाकाशादनन्यत्व यथा च मृत्तूर्णिकोदकादीनामूषरादिभ्योऽनन्यत्वत्, एवमम्य भोक्तृभोग्यत्वादित्रपञ्चस ब्रह्मव्यतिरेकेणाभाव इति द्रष्टव्यम्' सभ्रमा विक्षिप्त कर तेन अन्तेन उत्तादर कृतहस्तेन who waved the skirts of his upper garment with his hand that was raised up hurriedly (to draw the boys attention to him and to make them desist from fighting) मधुर स्निग्ध च वचन तेन प्रतिषेध युद्धव्यापार येन who prohibited the war like efforts (of the boys) by his pleasing and affectionate words. कुमारेणो अन्तरे between the two boys शम्बूकवधात् after killing Sambuka This shows that a very short time elapsed between the events narrated in the second Act and those narrated in the sixth. —Verse 7 सङ्कदितम् (past pass. p used as a noun, according to 'नपुंसके भावे क्तः' पा 3 3 114) speech, words तस्मिन् (महापुरुषे) गौरवे (आदर) उत्साव समुन्मदन सन्प्रहार (युद्ध) येन-that stopped

166 NOTES ON [VI 7— the combat. Some read शब्दं महापुरुषसंविदित—words that were used (i. e. uttered) by a great personage. निष्कञ्चुकम् —Vide notes pp. 64 and 123. This विष्कम्भक is an inferior one. It is marred by bombastic words. It is put in for describing the fight between लव and चन्द्रकेतु. Verse 8. दिनकरकुलचन्द्र— there is a picturesque effect produced by calling चन्द्रकेतु the moon of the sun's family. चन्द्र indicates the power to gladden and soothe. सरभसम् quickly. 'रभसो वेग हर्षयोः' इति विश्वः. तुहिन शीतले cool like a piece of snow. ममापि— अपि is emphatic. Though I am tormented very much the touch of your body will soothe me. In the first line the figure is लाटानुप्रास which occurs when the same word is repeated in a sentence in the same sense but in a different connection. उद्भट defines and exemplifies it: 'स्वरूपार्थविशेषेऽपि पुनरुक्ति फलावहात् । शब्दानां वा पदानां वा लाटानुप्रास इष्यते ॥ स्मितेऽङ्कुरितमन्दा- क्षमन्दस्वानवदस्पदम् । पदं पदमशाम्बय्याः शुचुरप्यारमारमा ॥' उद्भट I. 13 and 14. उत्थाप्य having raised him up (from his posture of lying prostrate at his feet). दिष्ट्याऽद्य परार्द्धं यस्य कुशलं लाभाभ्युदयेन— I am all right having the good fortune to secure (लव as a friend). लाभ एव अभ्युदयः तेन. अलङ्घना क्रिया यस्य whose deeds are wonderful. मामिव पश्यत्वमुं तात may my father look upon him with the same affectionate eye as at me or perhaps more (affectionately) than at myself. अनार्यम् अकुटिलं साहसं यस्य— whose heroism is straightforward (does not partake of trickery). Some read महावीरप्रकाण्डम्—this pre-eminently great warrior. प्रकाण्ड—खण्डम्—the trunk of a tree, but at the end of compounds it is employed to show 'pre-eminence' प्रशस्तः महावीरः महावीरप्रकाण्डम्. 'मचर्चिका मतल्लिका प्रकाण्डमुद्धतल्लजौ । प्रशस्त- वाचकान्यमूनि' इत्यमरः. दिष्ट्या fortunately. अतिगम्भीरा मधुरा कल्याणी च आकृतिः यस्य whose form is very serene, lovely and auspicious. Verse 9. This verse contains five उत्प्रेक्षाs. क्षात्रो वेदः he (लव) is as if the sacred lore of missiles manifesting itself in a body for protecting the worlds. क्षात्रो गुणो he is as if the duty of the क्षत्रिय class assuming a body for guarding the treasure of the Vedas. ब्रह्मकोश. ब्रह्मन् may mean either 'Veda' or 'Brahmanas'. 'वेदस्तत्त्वं तपो ब्रह्म ब्रह्मा विप्रः प्रजापतिः' इत्यमरः. The performance of religious duties enjoined by the Vedas required to be guarded against evil-doers. This was the duty of the क्षत्रियs. Similarly the protection of the subjects (and pre- eminently of Brahmanas who were included in them) was also the duty of the क्षत्रियs. Note 'संग्रामेष्वनिवर्त्तित्वं प्रजानां चैव पालनम्.

—VI. 9] UTTARARĀMACHARITA. 167 —पुण्यानां ब्राह्मणानां च राशी भेदरूपः परम्॥ ननु VII 8 We may either take the third line by itself or understand तनु निव- after समुदय and समग्र. समुदय collection जगत् पुण्डरीकाक्षां (पुण्यकानि) तेषां राशि—निर्माीयते इति निर्माणं कर्म आविर्भूत राशि he is as if the aggregate of the holy actions of the worlds manifesting themselves and standing (before us in bodily presence) Another explanation given by the commentator on the महावीर० is पुण्येर्निमीयन्ते इति पुण्यनिर्माणानि पुण्यप्रदानार्थं कृताङ्गो बहुव्रीहिः' इति कर्मणि णिच् ल्युट्। 'भीमसेना राज्याय' इतिवज्जा पुण्यनिर्मा- ननि वाऽपुण्यनिर्माणानि तेषां राशिरेव This verse occurs in महावीर- II. 41 पुण्ये अनुभावदर्शने (अनुभाव दर्शनं च) यस्य—whose majesty and sight are purifying P 127 Verse 10 अभयम् assurance of safety भक्तिः devotion. आयतन support, abode. The meaning is—राम is a person on whom all rely for safety whom all love and adore The reading धर्मस्य इव सञ्चारः is difficult to explain. प्रकृष्ट सुन्दर he is as if the favour lovely in form of pre-eminent righteousness. भूया सुन्दर The meaning of the second half is—Pre-eminent धर्म as if favoured them who followed it and assumed the form of राम for the purpose of showing its favour to those who had adhered to it and that राम is handsome in form. Or we may take प्रसाद in the sense of 'purity, serenity' The meaning is:—राम has followed the path of pre-eminent righteousness. He is as if the purity or serenity produced by the performance of righteous deeds There is another reading मूर्त्तिसञ्चारः (मूर्ती सञ्चार यस्य) which means 'walking about in an embodied form.' This is not bad. Compare the words used about विश्वामित्र in the महावीर० I 10 'कुरालो देष मेध्याभिरागश्च यक्ष्मोऽपि वा। अथवा बहुना दीर्घ धन्वी वा मूर्त्तिसञ्चारः॥' Verse 11 We must understand the words दृष्टिसन्निहृष्टे in each of the clauses. विरोधो गतः my hostility is put to rest and a feeling deeply full of bliss spreads over me. निभृत सुखेन घनं निरन्तरं पूर्णम् अहम् (अहङ्कारस्य भावः) insolence. प्रह्वयति (प्रह्वं नम्रं करोति)—denominative verb from प्रह्व दर्पं दलयति why possibly am I overcome quickly on seeing him ? यद्वा वा or महदार्यं गुरु there is some indescribable greatness among the great of great value as there is in holy places. महान् अस्य मूल्यं यस्य The दशरूपक (I. 46) cites this verse as an example of धृति. अयम् refers to राम. सहसा एव all of a sudden, at first sight. दुःख हरति causes my sorrow to cease. वर...

168 \t NOTES ON \t [VI 11— ऽमानन् and makes my soul full of affection on account of reason (that I do not know) उपस्नेहयति is a denominative verb अथवा स्नेहन् or to say that it is affection and yet dependent upon some (assignable external) reason is con- tradictory (is a contradiction in terms) व्यपेक्षया सह सम्पृक्ष्य, विनिश्चम्य सापेक्षा सापेक्ष निमित्त is either बाह्य or आन्तर Here it is बाह्यनिमित्त that is meant राम said that there must be some (external) reason why लव should make his heart full of affection, but then he corrects himself. Real affection must always be disinterested, if it springs out of some external palpable motive, it cannot be called real affection, for, as soon as the outward conditions disappear, the so called affection may in that case vanish Hence real affection must spring in some unknown and inexplicable way This very propo- sition is put forward in other words in the next verse and illustrated. This sentence occurs in the मालतीमाधव and is there also followed by the same verse There जगद्धर remarks ऽशक्त्वमौपाधिकस्त्व चेत्येकधर्मद्वयमेकत्र धर्मिणि विरुद्धमित्यर्थः' Verse 12 दति हेतुः some internal and unknown cause links things to- gether व्यतिषजति—present of सञ् I P with वि and अति नान्तर गृहं कार्यकारणमभिधाय कोपीदृशत्या निरूपयितुमशक्य 'विकुरारि न संश्रयन्ते affections do not really depend (or rest) on outward conditions The following lines contain two particular examples of the general proposition पतङ्गस्य = सूर्यस्य हिम(रश्मी) चन्द्र उद्गते उदिते सति This verse occurs in the मालतीमाधव (I 27), where जगद्धर comments 'तथा च तीक्ष्णतरोचिषे योनेरुन्मदलविकासात् जगन्तररोदये पाशणडारणाच्च सहजसिद्ध एव हेतु । इह किं बाह्य कारणं दृश्यते । तदयदृतेऽपि स्वाभाविक एव सइ इति भाव ।' The figure here is ऽर्थान्तरन्यास ममापि तथैव then he is to me the same (as a father) in duty Since चन्द्रकेतु called लव his friend, लव says he must honour राम just as his friend honours him. चत्वार भागिन there are four who are entitled to be so designated by you भवताम् is addressed to चन्द्रकेतु out of respect एवम्व्यपदेशस्य ऽतात्प्रादा इति शब्दस्य भाग असि येषाम् इति० भागिन व मद्धि therefore tell me the particular designation व्यवेहि understand उत्फुल्ल expanding joy दिष्ट्या दृष्ट fortunately this was an auspicious day that dawned upon me in that I saw this king अपरिदृढं not loosely, closely Verse 13 परिणत कठोरस्य पुष्करस्य (पद्मस्य ) गर्भच्छद ( आभ्यन्तरच्छद ) तद्वत् पीन (स्थूल ) मसृण सुकुमारस्य delicate, soft and fleshy like the inner and full grown leaf of a fully ex- panded lotus चन्द्र रस as cool as the moon and sandal juice.

—VI 13] UTTARARĀMACHARITA. 169 ०कर्मणा—refers to राम. अहेतुकस्नेह causeless (disinterested) affection. मया मूढेन but I, a fool, took up weapons to do harm to him (राम). तस्मै द्रोग्धुम्—the dative is used according to ‘क्रुधद्रुहेर्ष्यासूयार्थानां यं प्रति कोपः’ पा I. 4 37 The reading ‘इयं क्वचित्पाठस्त्वयं यदनादरेणाहं यविष्ठत्वादस्तो दुर्योगः’ means ‘I being a fool became hostile to him so that my hostile conduct went so far as to take up weapons against him This reading is not good The meaning of दुर्योग is not quite clear. Moreover तस्मै अभिद्रुह्यन् is incorrect. क्रुध् and द्रुह् when preceded by a preposition govern the accusative and not the dative. क्रुधद्रुहोरुपसृष्टयोः कर्म पा I 4 38 क्षमस्व forgive बालिशता foolishness P 129 आविष्करणं making manifest i. e. proclamation वीरचरितम्—वीरवत् आचरितम्—past pass. p. of वीरायते. Verse 14 स .. कृतक that is his peculiar character, which is not assumed (i. e. is innate) as it is necessitated by his very nature प्रकृत्या नियतत्वात् नियतं settled or fixed, न कृतकं अकृतकम् The idea is that bravery is innate while insolence can very well be assum- ed. अकाण्डम् adv. incessantly. किन्त्वा वमति why does the fire stone give out (lit. vomit) heat as if it were insulted? This is a fine and appropriate illustration. As the fierce lustre of the sunstone is really derived from the sun, so the valour of Lava is but derived from his father Rama This is what is suggested by the poet. जाज्वल्यमा० = अत्युत्कटस्फुलिङ्गमर्चिषा The figure in this verse is अर्थान्तरन्यास. Compare भर्तृहरि ‘यदेतेन नेऽपि पादैः स्पृष्टः प्रज्वलति सवितुरिनकान्तः । तद्वन्तो पुरुषः परकृतविकृतौ कथं सहते ॥’, ‘तेजोमयः परं पदोपारोपणया प्रव्यथते स्पृष्टोऽपि हि रवौ स एव स महीयसः सहते नान्यसमुन्नतिं यदा ॥’ किरातार्जुनीय II. 21 अमर्ष non- endurance i. e. jealousy. विदधत्पवन नियुक्त (employed) जृम्भणास्त्र- देन निष्कम्प यथा तथा स्तम्भितानि—that were paralysed by the जृम्भक missile so as to be motionless &c. संह्रियन्ताम् let it be with- drawn. निस्पन्दानि च तानि मन्द्व विजिह्मीनि that cannot exert themselves and hence are dismayed (or ashamed). ‘शिष्यो विस्मापयिष्ये’ इत्यत्र सम्भवं वदति—This is a fine device used by the poet to send away चन्द्रकेतु and leave राम and लव alone. प्रणिधान concentration. नाटयति represents on the stage. रहस्यानु- गतं रहस्यमयी प्रयोगोपसंहारी यैस्तान्—the discharge and withdrawal of which are accompanied (i. e are effected) by charms – साम्प्रदाय० have a tradition i. e. are handed down from teacher to pupil. Verse 15 This occurs in the first Act. Vide notes p 18. न्येशा (अभ्यास) तथा तेषां परायणं (complete study) न्याय 15

170 NOTES ON [ VI—15 उपनिषद् (रहस्य) ताम्—the secret of the thorough understanding of the mantras relating to these (weapons) सहस्रात् परा वर्ष सहस्रा सवत्सरा तान् अन्तेवासी तस्मै to him who was his pupil for more than a thousand years गुरु क्रम this is the successive order of teachers in former times When we take the reading of N given in the footnote the word अधिक seems superfluous परिचर्या सेवा तस्यां निरत (devoted) कुत from what teacher? स्वत प्रकाशानि they manifested themselves प्रकृष्ट पुण्य तस्य परिपाके उपादान (कारण) यस्य—the cause of which is the ripening of a great degree of holy merit. Compare ‘पुण्यप्रसादोपादान एवैष महिमा’ (text p 43) देववचन—this refers to the word आद्यो in Lava's speech दाण्डायन- the same pupil of वाल्मीकि who appears in the विष्कम्भक to the 4th Act He seems to have been the chief among the pupils of वाल्मीकि Verse 16 नरेन्द्र refers to राम विभाथ सवेति— do you say that it is so? We are to suppose that the person addressed is behind the scenes अधिराजशब्द the title of sovereign lord शस्त्राणि एव शिखिन अग्रय He means that he is powerful enough to vanquish even the mightiest sovereign in the world Verse 17 इन्द्रमणिवत् मेचकः नीला छवि यस्य यस्य—whose complexion is dark blue like that of sapphire यद्धा युक्ता यस्मिन् नव नील नीरधर मेघ तस्य धीर गर्जित तस्य क्षणे बद्धा कुङ्मला यस्मिन् स व्यकुङ्मल कदम्ब तस्य इव डम्बर (शोभा) यस्य—that (I) resemble the Kadamba tree that puts forth buds the moment there is the deep thunder of a fresh blue cloud The रोमाञ्च is compared to the buds of the कदम्ब tree For the budding of the कदम्ब tree, see Act III 42 and notes thereon We may also take क्षण in the sense of festival and dissolve इन्द्रणिममेव क्षण तेन बद्धा But this is not so good as the first explanation. This verse is a fine example of भवभूति's skill in making the sound seem to be an echo to the sense भरताग्रजात्—see text p 109 P 131 साह्लाद रहस्यन् twanging his bow with a meaning look, with joy and courage. Verse 18 The principal sentence is यदि आदितैर्नृपखिभि विमद (स्यात्) तत एतत् मम धनु धरुम्—If I can fight दक्षिणे, मा दक्षा the son of Vivasvat (the sun) gave the boon of safety to Indra. अभयमेव दक्षिणा अभयदक्षिणा, इन्द्रस्य अभयदक्षिणा यद्धा दक्षिणा, दत्ता दक्षिणिना ये आ सातो —आ (meaning 'up to') is a कर्मप्रवचनीय in the sense of मर्यादा and अभिविधि and governs a noun in the ablative 'आङ् मर्यादाव- चने पा 1 4 89 (आङ् मर्यादायामुक्तार्थे स्यात् । वचनेनग्रहणादभिविधोरपि । त्रि

-VI 18] UTTARARAMACHARITA 171 'र्थे । विना तेनेति मर्यादा । सह तेनेति अभिविधि । तत्वबोधिनौ ।) and 'पञ्चम्यपा- ङ्परिभिः' पा २ ३ 10 (एतैः कर्मप्रवचनीययोगे पञ्चमी स्यात् । आ मुक्तेः संसारः । सि कौं ) वैवस्वतमनु- Vide notes p 81 Ancient legends narrate that the kings of the solar race such as दशरथ helped Indra against demons. मन्थरा says to कैकेयी 'पुरा देवासुरे युद्धे सह राजर्षिभिः पतिः । अगच्छत्त्वामुपादाय देवराजस्य साह्यकृत् ॥' अयोध्याकाण्ड ९ 11 आदित्य - अदितेः अपत्यं आदित्य ( अदिति + affix ण्य) according to 'दित्यदित्यादित्य- पत्युत्तरपदान्ण्यः' पा ४ 1 85 दापितः तेजः क्षत्रप्रतापः एव अग्निः यैः -who set the fire of their martial valour ablaze. दप्ताः ज्व (adj. of धनुः )- दीप्तानां अस्त्राणां स्फुरन्त्यः तप्ताः दीप्तयः तासां शिखाभिः (अग्रैः) नीराजिता ज्या यस्य-the string of which has the end of the flames of the flashing and hot rays of the glowing missiles waved round it. नीराजित (Mark the Marathi नीराजन )-past pass. p. of राज् causal with निर्-to perform the ceremony called नीराजन to illuminate नीराजनम् waving lights before an idol as an act of adoration, also a kind of religious ceremony performed by kings or generals in the month of आश्विन before taking the field. क्षीरस्वामी derives नीराजन as 'नीरस्य शान्त्युदकस्याञ्जनं क्षेत्रोन्नमार- जनं, मधोस्तथा वाजिनायुधादेर्निःशेषेण राजनं वात्र' It will be noticed that G takes तत् to mean विस्तृत. तत् must then be connected with विष्फार, which is bad as the words भव्य मवेतनू intervene which are to be construed with धनुः विकत्थन्ते proudly Verse 19 गृहीत तृणवत्सारम् येन-which looks with contempt (lit treats as grass) upon the essence of the power of the three worlds धीरोद्धतैरीदृग् his gait which is firm and proud as it were bends the earth धीरा वानी उद्धता च गुर्वा weight This is quoted in दशरूपक (II. 11) under विलास यत्किञ्चिदेतत्-it is insignificant. स्निग्धव्यापारे -Verbs having the sense of 'affection', 'hatred' govern the locative of the person to whom the feeling is shown उत्कण्ठते हृदया is eager for your presence उत्कण्ठ् is a denominative verb from उत्कण्ठ and governs the dative or genitive of the object desired. सन्निकर्ष contact गोप्तादितः protector आकाङ्क्षणीय पुण्य दर्शन यस्य whose holy sight is to be wished for उपगन्तव्य is to be approached. संप्रधारयामि I do not understand. गुरुः elderly person. उपरुन्धेन-उपरुन्धेन सख्येन नियुङ्क्ते treats me as a friend (lit approches or honours me with friendship). For the आत्मनेपद, vide notes p. 8 तेन राजर्षि therefore, on account of that relation (of mine) to him (i.e. चन्द्रकेतु), this royal sage is a father (to us) in duty (by courtesy) राम, being as a father to चन्द्रकेतु who looks upon लव as his friend, is like a father to both गुरु and लव The

172 NOTES ON [ VI 19- spectators must have been very much amused by this speech, for लव looks upon राम as his धर्मतात when he was really his तात. संग प्रश्रय humility though towards a क्षत्रिय, is not in this case censurable To bow down before a क्षत्रिय was to acknow- ledge his superiority in arms This कुश could not bring himself to do But to respect him as a father did not cast any slur upon his martial spirit आकार अनुभाव गाम्भीर्य च तैः सम्भावितानां विविधानां लोकोत्तराणां सुचरितानां अतिशयः यस्य—the excess of whose various extraordinary deeds was to be gathered from his form, majesty and serenity Verse 20 प्रासादिकं रूपम्—a form full of serenity. स्थाने वृतन् It is but proper that the poet of the Râmâyana transformed the goddess of speech (as a poem with reference to राम) व्यवीवृतत् causal aorist of वृत् with वि This is the best reading The word विवर्त is derived from वृत् with वि and we have seen that the poet calls रामायण the विवर्त of शब्दब्रह्म (text p 36) A reads अवीवृधत् (causal Aorist of वृध्) which means increased The reading अवीवृतत् (though from the root वृत्) would mean 'brought into existence,' which is bad here P 133 Verse 21 अमृतेन (जलेन) आध्मात जीमूत (मेघ) तद्वत् स्निग्धं संहननं (वपुः) यस्य—whose body is glossy like the cloud full of water 'अम्बु च घनामृते' इत्यमरः 'गात्रं वपुः संहननम्' इत्यमरः The reading प्रसिद्धसंहननस्य is not bad. It means 'having a body like that of the lion 'वराङ्गरूपोपेतो यः सिंहसंहननो हि सः' इत्यमरः परिष्वङ्गाय उत्कण्ठते—vide notes above on उत्कण्ठते अय जन this person: e. I. The first half occurs in महावीर० II 46 किम दारक is this boy my child? Verse 22 This verse constitutes the reason why Râma asks 'किमप्ययमय दारक ' The principal sentence is in the fourth line यद् धेये अमृतमयी लता सिञ्चतीव since he bathes my limbs at (the time of) embrace with a stream of nectareous juice अङ्गात् देहसारः he is as if the very essence of my body due to my affection, flowing from each limb It would be better to read निजः सङ्गजः A reads 'निजो देहतः स्नेहसारः' which means 'the essence of my affection produced from the body' This is not good The words अङ्गात् देहाद् सून show that we require देहसारः and not स्नेहसारः Com- pare the Rik verse 'अङ्गादङ्गात्सम्भवसि हृदयादधिजायसे। आत्मा वै पुत्रना- मासि स जीव शरदः शतम् ॥ quoted in the निरुक्त (chap III) चेतनाधातुरेक the one ingredient (of me) e: consciousness (of life) He means—I am compact of various elements He is as if my soul itself that has gone out of me and stands

outside, the other elements such as the blood and bones rem- aining within me The reading ध्यातुःरेव is not bad It virtually comes to the same thing सान्द्र (घन) आनन्द ऽनेन क्षुभित हृदय तस्य प्रस्रवेण इव स्रुत as if sprung from the exudation of my heart that is agitated by intense delight V reads गाढरेव &c as in the footnote which means 'he whom I embrace closely, indicates to me that I am as if sprinkled over with dew (or snow) गाढ मालेप दस्य ऽनन्यव beats hot on the brow (forehead) दृग्भ्यां पश्यतीति (उपपद समास) according to 'अमूकूल भाष्योन्मिथिषो' पा ३ २ ३७ (अमूला-या राजदारा । दृग्दृशौ वृत्त । सि कौ) and a nasal is inserted after दृग् in accordance with 'अरुर्द्विषद जनस्य मुम्' पा ३ ७ (अग्भो द्विष्टो-जनस्य च मुमागम स्यात्खिदन्त परे । सि कौ ) वृक्षस्य छाया वृक्षाछदम्-छाया becomes छाद as the last member of a तत्पुरुष when thick shade is intended 'छाया बाहुल्ये' पा २ ४ २२ (छायान्तस्तत्पुरुषो नपुंसक स्याद्वहुत्वप्रतिपादकबाहुल्ये) Verse 23 प्रश्रयोयोगेऽपि although there is modesty in them स्थिति standing, posture साम्राज्यमुन्नति सूचयन्ति इति that indicate universal sovereignty (in future) चेष्टा =क्रिया actions, movements राम first felt ecstatic at the sight of लव and कुश and now he notices characteristics of sovereignty about them. Later on he observes several other marks that lead him to suspect that they were his sons the last and most decisive being the possession of जृम्भकास्त्र 'भावः सत्तास्वभावाभिप्रायचेष्टान्मजन्मसु' इत्यमर P. 134 Verse 24 वपुषा सहोत्पन्ना ये निष्ठाश्च कान्त्या कान्त्याभिनि प्रत्येकम्, कमनीया मनोहराम् वपु इन्धन्ति the graces of their beauty, which are inseparable from their body and innate, present (or unfold) a complexion that is charming in each part (or at each moment) वीरो take वपु as an object of उद्दयन्ति This makes the construction more difficult as there is another object कान्तिम् Some read ऽअकृत्रिमेति which means 'not made (i e. not artificial) and natural प्रति नीदन् ade in such a way as to be charming in each part The reading of V 'प्रतिदन्त' is probably a mere guess. If we read कान्तिमिन्धन्ति, we must take वपु as the object of इन्धन्ति and कान्तिम् as qualifying वपु इन्धन्ति-Indicate or adorn अमलिन मकरन्द just as the rays of the moon unfold the spotless moon or as the drops of honey the fully expanded lotus Connect दृष्टान्त with the following line मरकतस्य इमे भासराः Most editions read रत्न रत्नदमने मनोज्ञा-just as those charming rays unfold the jewel This is not so good as the text. शादा-कर्दम Verse 25 कठोर (full

174 NOTES ON [ VI. 25— grown) पाण्डवतः तस्याः कण्ठः वडन् मेचकं नीलं (only of वपुः ). Supply अस्ति after वपुः वृषस्य स्कन्ध इव सुबन्धुरौ अंसौ यस्य—the shoulders of which are well-developed like the neck of a bull. ‘वन्धुरं तून्नतानतम्’ इत्यमरः बन्धुर adj. what is muscular or well developed. Compare ‘व्यूढोरस्को वृषस्कन्धः शालप्रांशुर्महाभुजः’ रघु० I. क may optionally be added to almost all बहुव्रीहि compounds, N reads वपुः—रासयोः, which must be taken with अनयोः above. Some read वपुर्वैरागन्ध्य- नवन्धुरामरम्, which involves tautology प्रमत्त...वीक्षितम् their look is as steady as that of a pleased lion. मङ्गले साधु मङ्गल्यं गूढह्रः गम्भीरः सागरः (deep) न धृति not only does their form resemble mine (but also that of सीता) Verse 26 तत्तद्रूपम् those various points of resemblance सदृशरूप adj. similar, n. resem- blance निपुणेन उन्नेयम् to be inferred by cleverness निपुणस्य भावः नैपुण्यम् ननु indeed पुरोवि—he says so because he had abandoned सीता twelve years before and because he supposed her to be dead गोचरीभूतमक्ष्णो has come within the range of my eyes This is the predicate of आस्यम्. अभिनवं शारदं (कमलम्) तद्वत् श्रीर्यत् (शोभावत्)—this qualifies आस्यम् ‘सहस्रपत्रं कमलं शतपत्रं कुशेशयम्’ इत्यमरः Verse 27. Separate सुन्दरा इव (ओष्ठमुद्रा) शुद्धाः (white) अच्छाः (clear) दन्ताः येषां छविः (कान्तिः) तया सुन्दरा ओष्ठमुद्रा the shape (lit. cover, seal) of the lips. स पाशः (they have) the same fascinating ears (as those of सीता) पाश at the end of compounds expresses 'beauty' or 'collection', कर्णपाशः, केशपाशः, प्रशस्तः कर्णः कर्णपाशः नेत्रे रक्तनीले although their eyes are red and blue (while those of सीता were not so). Being warriors their eyes were red. वीर० explains 'अनयोः रक्ते सीतायाः नीले एव'. But this does not seem right. As in the case of the other adjectives रक्तनीले must refer to the boys only. सीता इव still the beauty is the same (as that of the eyes of सीता) द्वात्रिंशतेन अनुषूपित (inhabited) वयः age (i.e. 12 years) यदपि शृणोमि as to the fact that the missiles have manifested themselves to them, I ponder over it (I cannot explain it) अपि स्यात् Is it possible that the permission (to pass to the offspring) which I gave to the missiles at the time of viewing the picture has taken effect (lit. has mani- fested itself)? See for this incident text p. 12. प्रमहे मय प्रागधि- गतं अथाध्यापितानि passing without instruction (from a teacher) अर्थः संशय्यते—this sentence is variously read The reading adopted in the text is the best. अथ—दृम्भयते this excess of the happiness of my heart gives assurance to my soul that is float- ing (upon doubts). विशम्भयते makes one confident He means—my soul is puzzled as to whether these boys are my

-VI. 27 ] UTTARARĀMACHARITA. 175 ॰स्तन But one fact is quite clear. In their presence my heart feels blessed, and that assures me that they must be my sons. The reading of B hardly yields any sense. विस्मये विप्लवमानं प्रादुष्करोति अतिशयं यस्य that has an excess of pleasure and grief floating on (i.e. mixed with) wonder. विप्लवम् delusion. This seems unconnected with what follows. यद्वा यत् that they are twins very greatly coincides with (what was felt by) myself. समतासादं (agreeing with, coincidence). भूयिष्ठ - मासीत् I very often felt that the foetus of the queen (माता) was made up of two parts. G seems to have read with B जलबिन्दु- विद्धो हि देव्या &c. साश्रम् with tears. Verse 28. पुरा - for- merly when affection (between us) had taken deep root and had grown with the growth of our familiarity. रसो दृष्टः - connect this with गभीरस्य - of her who, though in a confiden- tial mood being in privacy, had eyes dull (i.e. half-closed) owing to natural bashfulness. मुग्धा लज्जा तया जड़ा दृक् यस्याः सा दृष्टा तस्याः. करतलेन परामर्शः तमभ्यस्य (विद्यया, चातुर्येण) by my skill in feeling with the palm of my hand. तदनु - after that. दिनेषु तया by her (it was known) after some days. Verse 29. Construe अम्भःकणैः व आमन्दं ॰सिक्तस्य पुष्पधन्वः चण्डः ददातु बाष्पबाणैः नक्तम् अवश्यायेन अवसिक्तस्य sprinkled with dew. 'अवश्यायस्तु नीहारस्तुषारं तुहिनं हिमम्' इत्यमरः. Verse 30. किमिह परं what possibly is not painful to the lord of Raghu's race? This means that everything is painful. This shows that the boys had been kept in the dark as to their relationship with राम and सीता. The whole mystery is unravelled in the seventh Act. तादृक् of that sort, i.e. so great. अनपेक्षस्वभावतया तेन तस्य व्यापारः their talk is indifferent i.e. they speak of सीतादेवी and do not call her their mother. मुग्ध foolish. हो विकारः what means this thy sudden and excited feeling? परितुरः = चतुरः. B reads समुन्नह्यद् which वीर० explains as 'उन्नामयन्तीव दुर्निवारमनोरथानाम्'. नितान्तं हृदयस्य आवेगं दत्त्वा the excitement of whose heart has broken out, i.e. has manifested itself. भवतु ॰यामि well, I shall change the topic. सन्तानयति is a denominative verb from स- न्तानयति वाङ्मयं the flow (out-pouring) of the genius of Vālmīki, which is a pageant of the solar race. यत् यत् he turned round i.e. studied. मुनिनोपदिष्टं that strike my memory that I remember just now. It is to be noted that मुनि does not say वाल्मीकिना but simply बहुना॰. वर्मी is vocative. Verse 31. 32. For चिराय &c. N reads पुरोदृष्टस्तारुण्यं प्रथममुदयद्द्रव्य ... रूपे the qualities of her form (i.e. external charms). दृप्तं वराङ्गम् beau-

176 NOTES [VI 32- their hearts alone knew their mutual affection. These verses do not occur in the extant edition of the Râmâyana exactly as they are given here. Probably भवभूति did not mean to quote the very words but only the substance. In the बालकाण्ड we find the following ‘प्रिया तु सीता रामस्य दाराः पितृकृता इति । गुणाद्रूपगुणाच्चापि प्रीतिर्भूयोऽभिवर्धते ॥ तस्याश्च भर्ता द्विगुणं हृदये परिवर्तते । अन्तर्गतमपि व्यक्तमाख्याति हृदयं हृदा ॥’ बालकाण्ड chap 77. 26. 27. हृदयमर्मणि उद्घात प्रहार. निरन्वय (नास्ति अन्वय यस्मात्) विपर्यास तेन विरसा इति येषाम्—that are painful (lit. tasteless) on account of sudden changes (reverses). निरन्वय lit. unconnected, i. e. sudden. विप्रलम्भे (वियोगे) व्यवस्यन्ति इति व्यवसायिन that end in separation. तापयन्ति वृत्तान्ता worldly affairs torment (a person). He means that in the world all goes on well for a time, then there is a sudden reverse of fortune and separation from beloved persons follows. This causes great torment. The idea is similar to the one contained in Act IV. verse 15. The reading of N. is not easy to explain. तावका refers to सीता. निरन्वयविपर्यासेन विप्रलम्भे स्मृतौ च व्यवस्यन्ति इति—that end in separation and remembrance on account of sudden reverses. Sudden reverses of fate leave us nothing but the memory of that happiness which we once enjoyed. P. 138. Verse 33. नास्ति अतिशयः यस्य सः निरतिशयः विश्रम्भः तेन बहुल abounding in excessive confidence. Supply क्व गताः after आनन्दः i. e. गहनाः कौतुकरसाः where are those intense admiration and delight? We may also explain रमः as longing. स्फुरति हृदयम्—the idea is the same as that in ‘अनेन सुहृद्दुःखदो’ तथाप्ये रमते still this life throbs and the wretched one does not perish. Verse 34. प्रिया व्यथम् I have been put in mind of that very time which is painful to remember and which is capable of simultaneously bringing before me thousands of the qualities of my beloved. राम means that he is made to remember the happy days passed in the company of सीता who possessed numerous good qualities. ‘दक्षे तु चतुरपेशलपटवः’ इत्यमरः. पेशल also means ‘soft, delicate’. Some read क्रमोन्मीलन० which is not good. It is better to say that all the qualities of सीता crowd them- selves in Râma’s memory and make his loss appear the heavier. The reading दुरसहः is bad. Those happy days are not unbearable, but it is the remembrance that is unbearable. Verse 35. यदा and यत्र are to be connected with the word काल in the preceding verse. Construe यदा यद्विधैः अहोभिः

---VI 35] UTTARARĀMACHARITA. 177 ... चित्रकविकुत्वरदं शृङ्गारश तत् स्तनमुकुल इवविकारे आनीइ कृत पदं येन- that had established themselves i e made their appearance स्तन मुकुल इव वयः स्नेह आकृत च तेषा व्यतिकर तेन घन प्रच्छन्न व्यापार मुग्ध वयः--वपुषि at which time love, being intense on account of the combination (व्यतिकर) of youth, affection and emotion displayed itself boldly in the mind, but was mild in its operation on the body The idea is —at that time the minds of both of us were full of the ardent passion of youth, but on account of the restraint expected from young persons, outwardly we showed very few signs of the inner passion raging in us. मद विहारे at the time of sporting in the river मन्दाकिनी in the forest of चित्रकूट As to the location of चित्रकूट, vide notes p 26 As चित्रकूट was about ten krosas from प्रयाग, मन्दाकिनी does not seem to be the Ganges, but some small river near चित्रकूट 'अथ शैलानिष्क्रम्य मैथिलीं कोशलेश्वरः । अदर्शयच्छुभजला रम्यां मन्दाकिनीं नदीम् ॥' अयोध्याकाण्ड 9*, 1 Further on मन्दाकिनी is called गिरिनिम्नगा 'तां तदा दर्शयित्वा तु मैथिली गिरिनिम्नगाम् । निषसाद गिरिप्रस्थे सीतां मांसेन छन्दयन् ॥' अयोध्या 96 1 Verse 36 विटस्त placed शिलापट्ट slab of stone यस्य अमिन round about which. We expect rather यमभितः according to the वार्तिक 'अभितः- परितःसमयानिकषाहाप्रतियोगेऽपि' on पा 1 4 48 केसर-वकुलवृक्ष A reads आयत for ससत which means 'long' This verse does not occur in the अयोध्याकाण्ड, where Rāma's stay on the चित्रकूट is described वीर० says 'अय श्लोको रामायणपुस्तके नप्रक्षिप्त इति वदन्ति' मुग्धा कराभू-see com. for the propriety of the words used here अत्रि चर boys are very simple and especially those that dwell in a forest. स्मरसि प्रदेशस्य-the genitive is used according to 'अधीगर्थदयेशा कर्मणि' पा II 3 52-verbs meaning 'to remember' and the verbs दय् and ईश् govern the genitive of the object. वास्त क्षिन that witnessed the excess of our confidences at that time Verse 37 The principal sentence is (तव) मुख (मया) उत्प्रेक्ष्यते I now call up before my mind your face मना भवत् (separate word)-this is an adj of मुखम्- becoming cool in consequence of perspiration वीर० explains 'सुरतकान्तस्वेदसलीलेन शीतलीभवत्' प्रचल मन्द मन्दाकिनीमरुद् तेन चरित अलक चूर्णकुन्तल तै आकुल ललाटचन्द्रं (लता चद्र इव) युति यस्मिन्- adj of (मुखम्)—the beauty of the moon like forehead of which was somewhat disturbed by the hair put in motion by the gentle breezes wafted from the Mandakini. मन्दाकिनी is the river mentioned above. कुङ्कुमेन (saffron) कङ्कटीनो (कङ्क समान मनदो), न ष्कलङ्किनी अनुङ्कुमरङ्गिङ्गतो अत एव कञ्चनो कपोलो यस्य

178 NOTES ON [ VI 37- (adj of मुखम्) कलङ्कित smeared Being in a forest, she had no saffron to apply to her cheeks, which therefore shone with their natural brilliance निराभरणाच्चासो सुन्दरश्च अवयवास्त येन मुखम् निराभरण-without ornaments (as she had come to a forest) P 140 स्तम्भित paralysed Verse 38 चिर जन It is not that a beloved person does not give comfort even in travel, (the beloved person) being as if created and placed in front by one's long brooding over him The idea is -when a man goes far away from those that are dearest to him he constantly thinks of them and thus those persons though really absent, are as if ever present about him. But this is not the case when they are snatched away by death Then the whole world becomes a void न खलु न करोति-this means करोत्येव For the two negatives, vide notes p 102 वल्लभस्य भावाया व्युपरमे नाम The reading विकल्पव्युपरमे is very good When the mental vision of one dear to us vanishes the world is an empty wilder ness कुकुराना इव after that the heart is as it were boiled in a heap of chaff The fire of chaff burns slowly yet intensely He means that the agony is prolonged and does not put a quick end to life कुबूल—हम् chaff or fire of chaff 'कुडूल शङ्कुभि कीर्णे श्वभ्रे ना तु तुषानले' इत्यमर Verse 39 शिशुकलहम्- quarrel of the boys (लव and चन्द्रकेतु) जरा तथा-these are the two causes why they take time in coming on the scene विदूर आश्रम यस्यात् (तद्भावाहम्) तस्य भाव श्रमता तथा-because the hermitage is far (from the battlefield) त्वरित मन येषाम् चिरेणा जन they are coming after a long time anxious in mind yet slow from fatigue N reads विलम्बटा for श्रमतथा, which means 'whose matted hair has become loose' The reading in the text is obviously better Verse 40 In the first two lines, the main clause is वसिष्ठादिभि जुष्टे ऽमहे तातयो तत् दृष्ट्वा after having seen that meeting of our parents (दशरथ and जनक) at the festival which was attended by वसिष्ठ and others सम्बन्ध मुदिते that were delighted by the desir ableness of the connection (between the families of दशरथ and जनक) जुष्ट-सेविते अध्य महे in the festival of the auspicious marriage of their children. महाविशसे वृत्ते सति दृढरा भवन्त्वद्य रिपु (सीतापरित्यागेन) पितृनगर (जनक) पश्यन् रुदन्न (सीतापरित्यागानन्तरी) अह हि साहक्ष्या न दीर्ये शून इव when the great slaughter (i.e. abandonment of सीता) has taken place, अथवा दुष्करम् or what is difficult for Rama to do? He means —one would expect that in such circumstances Rama's heart would

—VI 40] UTTARARĀMACHARITA. 179 be torn to pieces But that has not occurred, as I have such an adamantine heart that I am capable of doing anything (enduring even such a harrowing spectacle). Verse 41 अनु- भाव मात्रानुमेयाय तस्मिन् मानवविभव श्री दर्श whose (former) beauty remains only in his majestic mien This means that on account of his sorrow for twelve years, Rāma had lost all his hand- someness. महसैव—they saw Rāma much changed after twelve years and the contrast struck them most. प्रथम प्रमूर् जनके व्यव- स्थितेनापि after restoring to consciousness Janaka who fainted first. विदुरा being helpless distressed. जनक fainted first be- cause the sad face of राम brought home to him how Rāma did not deserve the resentful words he had uttered a short time before (ca कोपस्य यत्पितु यदित्थनकृतं गतेन वा). The reading अनुकम्पिना is not so good as समवस्थितेन. V. reads प्रथमप्रबुद्धजनकव्यवस्थितेन— which शू० explains as 'प्रथमप्रबुद्धेन वीकेनोपस्थिता पूर्वं दण्डप्रनिपातन- रूपेण प्रसादिता चान्तेति यावत्'. But this is not good, as it seems difficult to believe that जनक recognized Rāma sooner than his own mother. Verse 42—Vide I. 51 for the first half पदसमवदानि let me first go and pay my respects. कुमारयोः प्रत्यभिज्ञानं यस्मिन्. This is a significant name given to this Act. In this Act several circumstances present themselves upon Rāma's notice making him almost believe that Kuśa and Lava were his sons. But it is to be noted that the recognition is not yet complete. It is in the 7th Act that it will be complete, when वाल्मीकि will hand over the boys to Rāma as his. This Act and the 7th deserve to be compared with the 7th Act of the शाकुन्तल. Act VII. The scene of this Act as that of the last three is laid in the neighbourhood of the hermitage of Vālmīki. The events narrated in this Act occurred immediately after those in the 6th. The poet resorts to the device of presenting a drama within a drama. The poet makes us believe that a drama written by Vālmīki himself was performed before Rāma in the presence of the citizens of Ayodhyā and the denizens of the three worlds. This device is resorted to for the purpose of convincing the subjects of Sītā's chastity and of the wantonness of the scandal spread among them about Sītā. The Act closes with the happy reunion of Rāma, Sītā and the two sons, Kuśa and Lava.

180 NOTES ON [ VII. 1- P. 142. ब्राह्मा (ब्राह्मणा) च क्षत्रं (क्षत्रिया) च पौराश्च जानपदाश्च तैः सह सः जानपदः (बहुव्रीहिः) देवाश्च असुराश्च, तिरश्वां (पशूनां) उरगाणां (सर्पाणां) च ये नायकाः (मुख्याः) तेषां निकायश्च (समाजः) तैः सह (बहुव्रीहिः) ed; of भूतग्रामः तिर्यञ्च् m. lower animal उरगः a serpent Serpents are said to dwell in Pâtâla निकायः- 'पशूनां समगोत्र्येषां समाजोऽथ सधर्मिणाम् । स्यान्निकायः' इत्यमरः भूत-भावित the world of beings has been caused to be present by his power ग्रामः -a collection आर्येण-this refers to राम अप्सरोभिः &c. vide text p. 101, where we are told that Vâlmîki wrote a portion of Râma's life and sent it to Bharata for being represented on the stage आतोद्यस्थानम्-the theatre (lit. place of musical instruments) G explains why the theatre was situated on the bank of the Ganges वीर० also says 'सीताया गङ्गाया जलादुत्त- मनभीप्सनीय गङ्गातीरस्थ रङ्गत्वकल्पनम्' आतोद्यम् a musical instrument स्थानसन्निवेशः seating of the audience इति-this is to be con- nected with आदिष्टाश्चार्येण above समुचिते स्थाने संनिवेशः (seating, placing) अद्य-is to be connected with आर्य in the following verse Verse 1 राज्यमेव आश्रमं तस्मिन् निवासः प्राप्त कष्टं (क्लेशरूपदं) मुनेः व्रत येन राज्या० व्रत० who, though a king, observes the harsh course of life of an ascetic Râma did not revel in pleasures as many kings do and he did not remarry though his wife was believed to be dead वाल्मीकिगौरवात् from his regard for वाल्मीकि अपि प्राश्निकाः are the judges in the theatre properly seated ? प्राश्निक means 'a judge, one who is to discuss the merits and demerits of a performance' Vide नाट्यशास्त्र 27 47-50 for their qualifications They were to recommend good actors for rewards from the king प्रश्नमर्हन्ति इति प्राश्निकाः according to 'तदर्हति' पा ५. १. ६३. प्राश्निका may also be persons who on account of their rank or high literary attainments were specially provided with seats on the stage. वीर० explains 'रङ्गस्य नाट्यगानस्य सामाजिकाः । रङ्गस्थले राज्ञा सह वृद्दार इत्यर्थः । अथवा शान्त्यादिपरीक्षार्थमाहूतान्महन्तीति प्राश्निकाः । तदर्हाधिकारिपञ्चन् । समस्त- शास्त्रनिष्णातास्तदृशा इति भावः' कुमारः विम्ब्यो should be given the same respect as that shown to prince चन्द्रकेतु प्रतिपत्ति honour The reading स्थानप्रतिपत्तिः would mean 'a seat of honour'. प्रभु वृत्तम् I have already done so as I understood your Majesty's affection (for them) प्रभोः (रामस्य) स्नेहं (कुशलवविषयं) सम्यः प्रत्ययात् प्रत्यय understanding, it may also mean 'confidence' relying upon' आस्तीर्ण राजामनम् this is the royal seat covered over (with a carpet &c.) The usual सिंहासन was not brought there, but a special seat with a carpet was reserved G

-VII 1] UTTARARÂMACHARITA. 181 criticizes the poet for these words वीर०, however, defends the poet 'इत्यादि वाक्यम् । एतच्च सिंहासनव्यासौपसंख्यानेऽपि अगस्त्य- दौहृदनामवन्नास्तीत्येवेति मन्तव्यम् । दृष्टा एव सदेवासुरेति ऋष्यादीनामपि तत्र संनिधानसद्भावेऽप्या तद्गौरवभावात्सिंहासनातिरेकेणाशीर्वासनमेव युक्तत्वात् । एते- नात्र कवेः प्रमादवचनं प्रत्युक्तम् ।' प्रस्तूयतां begin Henceforward we have the गर्भाङ्क ( drama in a drama ). P 144 सूत्रधार-This is not the सूत्रधार of the original drama, but of the गर्भाङ्क composed by Vâlmîki that was represented before Râma. A ऋषि is defined by साहित्यदर्पण (VI) as 'अदृष्टरजप्रवेशो यो दृष्टसर्वसुखत्रिभाक् । अदृष्ट्वा सम्भाष्य कुर्यात् फल्गुवा न हि । भूतार्थं वदति इति-one who speaks the truth (i.e. things as they happened ) आद्यप्रजापति-because he was a mighty sage इदम् is to be connected with किंचिदुपनिबद्धं वचनं समुपाध्वं कल्याणीषु रथी- दयितम् किंचिद् something उपनिबद्धम् composed तत्र अवधेयम् you should listen to it attentively on account of the importance of the matter. The reading काव्यगौरवात् means 'out of regard for the poem'. It is to be noted that the गर्भाङ्क was composed by भवभूति himself and is represented in the drama as if it was com- posed by वाल्मीकि. This suggests that भवभूति is as great a poet as वाल्मीकि इत्युक्तं भवति-this is what is said. राम explains what the words of the stage-manager virtually amount to. साक्षात्कृत धर्म- णे that have an intuitive perception of धर्म (religious duties) धर्म becomes धर्मन् at the end of a बहुव्रीहि compound 'धर्मादनिच्केवलात्' पा ५ । ४ । १२४. These words are a reminiscence of the following from the निरुक्त 'साक्षात्कृतधर्माण ऋषयो बभूवुस्तेऽवरेभ्योऽसाक्षात्कृतधर्मभ्य उपदेशेन मन्त्रान् सम्प्रादुः' (chap. I ). अमृतभरानि- (अमृतं बिभ्रति इति ) that bear (possess) nectar (i. e. delightful truth). This word seems to be a paraphrase of the word वचनामृत used in the speech of the सूत्रधार. The word is formed on the analogy of स्तनभरा which occurs in the मालतीमाधव (Act III) and in the योगेश्वर. G. says that the poet commits a mistake in using the word, as it is against पाणिनि, who allows such forms as अमृतम्भर only in the sense of संज्ञा ( a proper noun ) 'संज्ञायां भृतृवृजिधारिसहिदमिखटः' पा ३. २. ४६. दृशोऽमले-Vide notes p. 128 प्रज्ञाने correct intuitions. न हीयन्ते never prove false (lit are never defeated) इति For this reason अतः तद्गति they should not be doubted. हताशास्त्वां दग्ध all whose hopes are gone hopeless. The reading इतस्या शास्त्रा is not so good. The beast's may be said to be दग्ध, as she will not allow herself to 16

182 NOTES ON [ VII 1— be devoured by them or हताश simply means 'wretched' इदं किमपि alas! alas! this is something quite different (from what I had expected) प्रस्तावना—here ends the प्रस्तावना of the गर्भानाटक Vide the quotation from the साहित्यदर्पण above लक्ष्मणमवेक्षस्व (at least) have regard for लक्ष्मण The meaning is—I abandoned you without any just cause Hence it is natural that you may not care for me But have regard for लक्ष्मण who will be extremely grieved at your death and who did so much for you in our exile in the Dandakâ forest Some read क्षणमवेक्षस्व (wait for a moment) but this seems to be a conjectural reading राम forgets for a moment that it was a drama that was being acted before him. He fancies that the event was happening just then दैवदुर्विपाक evil turn of fate प्रपञ्चः the incidents in the composition. एष मय Here am I ready (to behold the drama) hard as adamant He means that he will not give way to grief whatever the performance may present to his sight उत्सङ्गिन (उत्सङ्गः कृतः) एकैक दारक वान्ताम्—that had each of them placed a boy on their laps उत्सङ्गिन past p p of a denominative verb from उत्सङ्ग It is to be remembered that besides the two boys कुश and लव that were seated with honour near Rama there are represented on the stage two infants, one on the lap of each of the two गङ्गा and पृथ्वी शमं विशामि I as if am merged in pitchy gloom unknown before and with out cause (i e sudden) He means that at the pathetic sight his mind becomes dark and cannot comprehend things अविद्य मानं निबन्धनं (cause or support) यस्मिन् अर्थे (अपथ्येति अप् पचायच्) न तद् हनश्च अनलममम् according to 'अवसमन्धेभ्यःसमस' पा 5 4 79 (when गमन् is preceded by अव सम् and अप, ष is added on to it) N reads 'असंविभावपदनिःपदे तमसि,' which is not good It means in darkness where I do not know how to plant my foot P 146 वंशाग प्ररोह (sprout scion) यस्य The word वंश means family and 'bamboo Compare नव इव रघुवंशप्रसिद्ध प्ररोह (Act V 3) and notes p 115 शुचित बाष्प तस्य उल्लोल वेन निर्भर overwhelmed with a flood of tears that swell up चारित्र्य उचित worthy of your chastity Some read चारित्रोपचिताम् gather ed by (i e produced by) your chastity ईदृशी in this wretched plight. अनुवृत्तश favoured कृणोदरम् extremely pathetic N reads वन्धान्तं which वीर० explains 'स्तननाभ्युपरिभागिव मृणालसू त्राद्याभरणं वध्वाम्तरिकं दुर्दर्श' अत्र स्नेहेन love for children is trium phant inasmuch as even the all sustaining (earth) is pained

—VII 3] UTTARARAMACHARITA 183 in this case. The next sentence is full of various readings. सर्वसाधारण common to all (including even the earth). एष refers to अपत्यस्नेह. मानस of the mind, internal. The readings अन्तश्चर and आन्तर mean the same thing. मोहग्रन्थि the knot of infatuation. This means that the minds of worldly people are infatuated by their feelings towards their children and they identify themselves with their offspring. उपप्लव trouble, what overwhelms. चेतना प्लव that overwhelms sentient beings. संसारतन्तु the thread of worldly life. It is by स्नेह that the world goes on and it is स्नेह that binds together individuals into an orderly society. The reading मूढग्रन्थि is bad. गूढग्रन्थि is not quite bad. It means an unseen knot. The reading अनुपप्लव means that cannot be overwhelmed (अविद्यमान उपप्लव यस्य). सीतां प्रसूत (having given birth to सीता)—this constitutes the reason why the earth is overwhelmed by the misfortunes of Sita. Verse 4. The earth recounts the heavy misfortunes of Sita. को कीट who indeed is able to shut the passages of fate when ready for fruition in the case of a person. पाक ripening (of good or bad actions). This means that not only cannot the man himself avert his own fate, but that no one else can do so. Some read जन्तु for जन्तो. The meaning is practically the same. पिधातुम्—infinitive of धा with अपि, अ being elided according to 'वष्टि भागुरिरलोपमवाप्योरुपसर्गयोः'. Compare 'दैवी च सिद्धिरित- रद्रुहिणैर्न शक्या' मृच्छकटिक, 'यत्पूर्वं विधिना ललाटलिखितं तन्मार्जितुं कः क्षमः' भर्तृहरि, 'भगवती भवितव्यता मुहुरावर्त्तत इवावतिष्ठते । पदम् गच्छन् पथास्य नियतिः केन रुद्ध्येते ॥' काव्यादर्श 2 117. See मालतीमाधव X. 13 for the latter half of the verse. युक्तमेतत्सर्वम् All this is quite right. This is said rather ironically. न वो रामभद्रस्य (युक्तम्) but what your dear Rama did was not proper. The reading of K. 'युक्तमेतत्सर्वं वो रामभद्रस्य' must be taken as interrogatory, so also 'युक्तमेतद्वा रामभद्रस्य' the reading of K., V. and Gh. Verse 5. न...पाणि no heed was paid to the hand (of सीता) (by राम) पीडित pressed (at the time of marriage). वीर० has the following curious note 'सामुद्रिक- तन्त्रवेत्ता स्वयं रामो मत्संतापात्स्निग्धाधीशनेिकायक रेखाविशेषं दृष्ट्वा विरहोऽद- निरानुक्रोशश्चेति सूचनाय दृढं पाणिं गृहीतवान् तदतिससारेति । अन्यथा पाणिग्रहण- दोषस्याल्पस्याप्यतद्भवत्त्वादिति मन्तव्यम्' प्रत्याहृत is to be understood with each of the nominatives that follow. न अग्नि it is in the presence of fire that the husband takes the oath of not forsak- ing his wife. अनुवृत्ति her obedience (to whatever Rāma said). सन्तति offspring (in her womb at the time when she was abandoned).

184 NOTES ON [VII 5- P 146 कस्ते पुत्र what is your husband to you (now that he has abandoned you without any cause )! ईदृशोऽस्मि I am such (a sinner as you imply by your indignant words) शरीर सारस्य thou art the body of the world There can be no know- ledge in ordinary life without the body, although it is the soul or mind that is possessed of knowledge असंविदाना इव as if not knowing (the real feelings of राम towards सीता) Verse 6. वितत spread. या महद्भातु—compare यन्महद्भुतं कर्म &c (I 44) दृष्ट्वा लोक —compare Act I 41 तदिति करोतु therefore in such a difficult condition, what was my son to do? The readings given in the footnote seem to be conjectural. अव्याहत अन्त प्रकाश येषाम् whose inner light is unimpeded. This means that the minds of deities are conscious of what is passing in the minds of other beings and so भागीरथी had a clear idea of the contending emotions and the difficult postion of Râma when he abandoned सीता सत्त्वेषु as regards beings. 'द्रव्यासुव्यव सायेषु सत्त्वमस्त्री तु जन्तुषु' इत्यमर The meaning निश्चय given by G will not do here तथा अञ्जलि here do I fold my hands (to appease your anger towards Râma) Some put these words in the mouth of लक्ष्मण But that is not proper The words of पृथिवी that follow (नित प्रसादासि च) indicate that something had been done by गङ्गा to appease her अनुवृत्त continued The Ganges had favoured भगीरथ and Râma says that she extended her favour to him also. Vide notes on I 23 for भगीरथ च —this word is used (as including राम and his family) because भागीरथी interceded on behalf of राम आपात संवेगेन by the rush of affection that is irresistible at first G seems to have read आपात्दुःसहकौलीनस्नेहावेगेन on account of the vehemence of my affection (for Sîtâ) about whom there was a scandal that was intolerable at its first rush This is rather farfetched न जानामि—this means जानाम्येव For the two negatives, vide notes p 102 P 149 Verse 7 सारेन by his courage or resolve सकरुणा रूपेषु elders are full of kindly feeling towards those that are like their children गर्भस्य इव रूप येषाम् He means that he is the son in law of पृथिवी and hence like a son Therefore it was that पृथिवी was very easily mollified अविलौना not merged in the earth अवेक्षणीयो to be cared for She suggests that she must live for the sake of her sons. कना तान्दान् I am helpless (without a lord) what have I to do with these? This is