उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

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

--VII. 7] UTTARARÂMACHARITA. 185 preferable to the reading विनेयाभ्यामनाथाभ्याम् किं नाथाभ्याम् what have I to do with these (two sons) that are orphans? वचमसि- he means that his heart must be adamantine, as it hears the words of सीता and yet does not break or relent. सनाथा whose husband is living कीदृशं नाथत्वम् how can an unfortunate woman like me be called one that has her lord? Verse 8 पावनी कृष्यते by contact with whom (सीता) even our purity is increased भावदो refers to गङ्गा and पृथिवी यस्या रुष्टाद् यसङ्गाद् श्रोतुं पौर -Râma suggests that he had no doubt whatever as to the purity of सीता and that it was for the people to consider the words of divinities like पृथिवी and भागीरथी यावद् दृष्ट्वा यस्मिन् P 150 Verse 10 यंविने हे thy sons are our resort, we we have passed to him. नावैस्य दृष्टे to whom (your sons) the best of Raghus gave us at the very time of viewing the picture. दृष्टे is significant. The words at the time of seeing the picture were sufficient to transmit the missiles to Sîtâ's children. No further instruction by word of mouth was necessary. The reading of K. and Gh. 'दृष्टाने देवो यदाह रघुनन्दन' is not bad. अपरि-even after you abandoned me on account of a scandal. उक्त सन्नीति-Vide text p. 12 Verse 11 धन्या महाम् we are blessed by possessing you. इण्डे बत्स्यो you should wait upon the boys when you are thought of. Verse 12 क्षुभिता (agitated, lashed up) goes with करणौघैष (waves of pathos) विस्रं यत्रत्रा which are full of (lit. overwhelmed with) dismay and joy. वीरो explains 'विस्मय' स चात्र गङ्गादत्तापत्यप्रत्यर्पणसमुपक्रम्पादिमूलकः । आनन्दः सतर्व- संभावनाज्ञानसुखसंविद्विशेषः' P 151 वसिष्ठगुप्ताना protected by वसिष्ठ संस्कारं who will perform the संस्कार such as उपनयन &c सन्ध्यालापस्तरेः-Vide notes p. 80. Verse 14 आदिरस is शतानन्द, the पुरोहित of the जनक family See महावीरचरित (Act III) where शतानन्द is often called आदिरस नै उद्देशे on account of the various signs I fancy these boys (that they understood from the performance to have been born of सीता) to be कुश and लव Verse 15. रङ्गना mentions five circumstances which favoured his theory पन्चसिङ्गानि सङ्गानि यदो प्रता प्रचेतसः याभ्याम् अर्देन हुत्वा मादृशे यदो द्वादशवार्षिकी (द्वादश वर्षाणि भूमौ)-Vide notes on द्वादशवार्षिक -(p. 8). बत्सा स्मि with the very thought that they are my sons is it that my heart is restive and I am beside myself. दृषिषी अन्यू-दृषिषी means to take सीता for staying with her

186 NOTES ON [VII. 15- Râma understood the words to mean that she permitted Sîtâ to be dissolved in her as the latter prayed above. जीवलोकपरिभवं humiliation in the world of mortals (due to the scandal about her). Most editions read ०परिवर्त्तनम्, which is a very frequent word with भवभूति. मन्नियोगेन at my bidding. स्तन्य- त्यागस्य up till the time of weaning, take care of your sons परेण करिष्यामि after that I shall do as I please. कथं सम्प्रवृ- how! the princess of Videha has been dissolved (in the earth). लोका स्थितासि thou art staying in another world. N reads 'कथं प्रतिपन्न एव तावत्.' It is difficult to find what word प्रतिपन्न qualifies. एष ते is this the meaning (i. e. the real object) of your poem? भवभूति puts into the mouth of लक्ष्मण the question whether वाल्मीकि really meant that his poem should have such a tragic end. Here (or rather when गङ्गा says एव तावद्) ends the गर्भनाटक. In the रामायण we read that सीता came with Vâlmîki and her two sons to Râma who had sent for the sage on hearing that he had composed the story of Râma's life. Then Sîtâ said 'यथाहं राघवादन्यं मनसाऽपि न चिन्तये। तथा मे माधवी देवी विवरं दातुमर्हति ॥ मनसा कर्मणा वाचा यथा रामं समर्चये। तथा मे० ॥ यथैतत् सत्यमुक्तं मे वेद्मि रामात्परं न च। तथा मे० ॥' उत्तरकाण्ड 97. 14-16. Then a celestial throne came out of the earth, on which the Mother Earth herself seated Sîtâ. 'तामासनगतां दृष्ट्वा प्रविशन्तीं रसातलम्। पुष्पवृष्टिरविच्छिन्ना दिव्या सीतामवाकिरत् ॥' उत्तर० 97. 20. When Sîtâ vanished Râma was overwhelmed with sorrow. Afterwards Râma placed Kuśa on the throne of Kosala and went to heaven. Thus the poem of Vâlmîki has a tragic end. But the canons of Sanskrit dramaturgy forbade a tragic end and hence भवभूति made a vital change in the story by bringing about the re-union of Râma and Sîtâ by the intervention of miracles. It is laid down in works on dramaturgy that the denouement of a drama should partake of the wonderful. 'कुर्यान्निर्वहणेऽद्भुतम्' दशरूपक III. 34. The words एष ते काव्यार्थः may also suggest the following - this is the aim of your poem. It will do for a Kâvya, but not for a drama. अभ्यनुज्ञातम् permitted. P. 152. Verse 16. मन्थादिव as if on account of being churned. आर्या=सीता. Verse 17. जुषा नो show yourself favourable to us two Gangâ and Prithvî. जुष् 6 A. to be pleased, to like. The reading of V. भजस्व is probably con- jectural. पुण्ये मम वत्सा. The reading तवाभ्यासे means 'in your

-VII 18] UTTARARÂMACHARITA. 187 hands (lit. in your proximity)' Verse 18 शालीनशीलवान्— शालीनं शीलं यस्य स शालीनशील् तस्य भावः ०शीलता—bashfulness 'शालीन—ग्लानिप्रवेशमहति शालीन खष्ट्रण्', according to 'शालीनकौपीने अघृणकार्ययोः' पा 5 2 20. मा ध्याना मन—Vide text p 15 अनृणा ऋद्धिवान ऋण यस्याः सा अनृणा—free from debt बाष्पाया परित्यागे - ०दर्शीन्—Vide text p 20. येन महापाप येन वैश्वानरेण is to be connected with निष्पन्न शुद्धं चारित्रं यस्या For the ordeal by fire, see notes p. 9. समुद्राः खलु—see युद्धकाण्ड chap 117, where ब्रह्मा told राम after सीता had entered the fire that he was विष्णु and सीता was लक्ष्मी 'सीता लक्ष्मीर्भवान् विष्णुर्देवः कृष्णः प्रजापतिः ॥' 7 आयाम्— सीढाम् लोकपालाः—guardians of the eight quarters 'इन्द्रो वह्निः पितृपतिर्नैऋतो वरुणो मरुत् । कुबेर ईशः पतयः पूर्वादीनां दिशां क्रमात् ॥' सप्तर्षयः सप्तर्षयः—मरीचि, अत्रि, अङ्गिरस्, पुलस्त्य पुलह, क्रतु and वसिष्ठ उपतिष्ठन्ते—for the आत्मनेपद rule notes p 8 Verse 19 नियोजय appoint. पुण्यप्रकृतीन् the holy original कृतार्थे—whose desires are fulfilled, blessed. निर्लज्ज—लक्ष्मण, though at the command of his brother, had accompanied सीता and abandoned her in a forest. He therefore looked upon himself as an offender and as a cause though partially, of Sîtâ's sufferings. Hence he calls himself निर्लज्ज वत्समहृशा who art like my own child i. e. who are as dear to me as my child. This gives an excellent sense. Most editions read 'वत्स ईदृशस्त्वं'— such as thou art (the meaning being an obedient brother even in the discharge of unpleasant duties). तथैवैतत् it is just so i. e. just as we thought. लोकान्तरगता that had gone to another world. The reading लोकान्तरप्रापणता is not bad. ईदृङ्देवः i. e. united with your husband and sons P 156 आर्योजनेन—refers to Rama's mothers and अरुन्धती. G reads गन्धपूता सुप्रसन्ना and connects the words with शान्ताभ्यी. This is not good. The mention of लक्ष्मण who plays such an impor- tant role in the lives of Rama and Sita is absolutely necessary. सन्मृष्टा who is in her characteristic mood (of gentleness) निभृता full of. उत्पात (uprooted) लवणं येन मधूरेस्वर-शत्रुघ्न. We saw in the first Act (text p. 29) that शत्रुघ्न was sent to destroy लवण. In this Act the arrival of शत्रुघ्न after twelve years from the time he was despatched is announced. For मथुरा the capital of शत्रुघ्न on the Jumna, see notes p. 50. अनुषङ्गेण सह —आनुषङ्गम्. अनुषङ्गः contact. सानुषङ्गानि कल्याणानि good fortunes never come singly, auspicious things are followed (by other auspicious things) न श्रद्दधे I do not believe (that I am so happy). He

188 NOTES ON [VII 19– says that he has been overwhelmed with so many good things one after another in quick succession, that he is not quite sure whether it is a reality or a dream अहो दयानाम् or this is the nature of prosperity (that it overwhelms the person to whom it comes with too much of itself) भरतवाक्यम् lit the speech of Bharata, hence 'a benedictory verse' भरत is the reputed author of the नाट्यशास्त्र and hence some explain as 'भरतस्य नाट्याचा र्यस्य वाक्यं वचनम्' Another meaning is possible भरत means also 'an actor' Compare मालतीमाधव 'भवभूतिर्नाम कविर्निर्मार्सदिदनेन भरतेषु प्रर्तमान' भरतवाक्यम् the words (benedictory) of the actor The actor here drops his dramatic personality and utters a benediction on his own account Verse 20 सेयं कथा These words refer to the story of Rama s life as contained in the Ramayana. पुनाति and वर्षयति are better than पुनातु and वर्षयतु, as the रामायण was believed to effect this in Bhavabhûti s days गहरया and मनोहरा qualify both गाथा and गता The last two lines are very skilfully written We may take शब्द विद् either as qualifying बुधा or कवे The latter is preferable Perhaps the poet intended both विदल रूप यस्य कवे प्राज्ञस्य may apply both to वाल्मीकि and भवभूति One of the two words एताम् and इमाम् appears to be redundant It is therefore that G takes एताम् meaning 'चित्र' (variegated mixed) Two constructions are possible (and both are intended by the poet) बुधा प्राज्ञस्य शब्दब्रह्मविदः कवे (वाल्मीके ) तां एता अभिनयेर्विन्यस्तरूपा इमा परिणतां वाणीं परिभावयन्तु—May the wise reflect over this poetic strain that is developed (in this book) and that is exhibited by gesti culation this strain of the wise poet (Vâlmîkı) who had perceived Brahma in the form of words Bhavabhûti means that his drama is no more than another phase of Vâlmîkıs work made fit for the stage Another construction is बुधा तानेतां (कथां) प्राज्ञस्य शब्द विद् कवे (भवभूते ) अभिनयेर्विन्यस्तरूपां इमां वाणीं परिभावयन्तु may the wise think that this story (Ramas life) is the same as this matured (or perfect) strain of the wise poet (Bhavabhûti) conversant with Brahma in the from of words, the strain which is to be represented by acting With this construction the word इमाम् does not become redundant, as एताम् is taken as referring to कथा in the first line In this case there are two objects तामेतां and इमां वाणी Some editions read परिणतप्रज्ञस्य (परिणता प्रज्ञा यस्य)—of matured intellect The name संमेलन given to this Act is significant

Uttara-Râma-Charita. ENGLISH TRANSLATION Act I. (Verse 1)—Having made an obeisance to former poets, we pray for this that we may attain the immortal goddess Speech, that is a phase of the Supreme Soul. (After the benediction.) Manager—Enough of prolixity. I inform the dis- tinguished gentlemen (assembled) to-day on the festival held in honour of the adorable Kalapriyanatha. Let this be known to your honours—There is a worthy descendant of Kasyapa's race, having the title of 'Srikantha' by way of distinction, versed in the sciences of Grammar, Logic and Mimansa, Bhavabhuti by name and son of a woman who was sprung from Jatukarnya gotra. (Verse 2) Whom, a Brahmana, this goddess of speech follows like an obedient wife. Uttararamacharita, (a play) composed by him, will (now) be represented. Here do I become a sojourner in Ayodhya for the purpose in hand, as well as one living at the time (when Rama was crowned). (Looking around) How now, sirs! If this is the time of the coronation of the great and respected king Rama, who is the fire (destroyer) of the family of Paulastya when the joyful music is not to be discontinued either by day or night, why is it that the squares (public streets) are now without the singing of bards? Actor (entering)—The reason is, honoured sir, that the high souled monkeys and Rakshesas, who were Rama's allies in the war of Lanka, as well as the priestly sages and the royal sages that had come from various quarters to greet the great king and in whose honour festivities had continued for so many days, have been sent away by him from this place (Ayodhya) to their homes. Manager—Ah, this must be the reason. Actor—Moreover (Verse 3) The queens, the mothers of Rama, headed by Vasishtha and preceded by Arundhati, have gone to the hermitage of their son in law (in order to be present) at a sacrifice. Manager—I am a stranger (here) and so I ask—who is that son in law?

190 TRANSLATION OF [ I 4— Actor —( Verse 4 ). The king Das'aratha begot a daughter, by name S'ântâ, whom he gave in adoption to king Romapâda. R'ish'yas'r'inga, the son of Vibhândaka, espoused her. He has now commenced a sacrifice which will last for twelve years. It is at his request that the elderly persons have gone thither, leaving Jânakî though far advanced in pregnancy. Manager —Then what is the use of this (to us)! Come. Let us wait at the royal gate itself in conformity with the practice of our caste (profession). Actor —If that be so, let your honour think (find out) of some very correct mode of panegyric proper for (the time of) waiting upon the king. Manager —Mârisha (good actor). (Verse 5) We should by all means be doing our duty, whence can there be escape from blame! Men are wicked as regards the chastity of women and speech. Actor —You should say very wicked. (Verse 6) For men speak evil even of the queen, the daughter of Videha's prince. (Her) Residence in the house of the demon is the root (of the scandal) but as regards her fire-ordeal there is distrust. Manager —If this scandal were to reach the great king, then it would be very painful. Actor —The sages and the gods will by all means bring about what is good. (Walking about) Halloo! where is His Majesty now! (Listening) This is what they say. (Verse 7) Janaka, who came through affection to congratu- late Râma, having spent these days in rejoicing, is to-day gone to Videha. The king, leaving the judgment seat, enters his residential palace to console the queen who is therefore despondent. (Exeunt both.) (Here ends the prelude). (Enter Râma seated and Sîtâ) Râma —Queen, daughter of the king of Videha, take comfort, for the elders (i.e. your father) cannot leave us. (Verse 8) But indeed the necessity of performing the prescribed rites takes away independence. The performance of the duties of a householder by persons who have kindled the sacred fires is beset with obstacles. Sîtâ —I know it, my lord! I know it. But separations from relations do cause anguish.

—I. 8] UTTARARÂMACHARITA. 191 Rama—Just so. For, these things of worldly life pierce the vitals of the heart, being disgusted with which, sages desert all objects of desire and seek repose in the forest. Chamberlain (entering)—Dear Rama, (correcting himself in the middle of his speech, with fear) Your Majesty' Rama—(with a smile) Surely, my worthy friend, the address "dear Rama" is just the fitting one for a servant of my father. Address me therefore as has been your wont. Chamberlain—Sire, Ashtavakra has arrived from the hermitage of Rishyasringa. Sita—Sir, why do you then delay? Rama—Send him in at once. [Exit Kanchuki.] Ashtavakra (entering)—Blessing on you both! Rama—Revered sir, I salute you. Please sit down here. Sita—Venerable sir, I bow to you. Are my elders, to- gether with their son in-law, doing well, as also noble Santa? Rama—Is it all right with the revered Rishyasringa my brother in law and habitual drinker of Soma, and is the noble Santa well? Sita—Does she remember us? Ashtavakra—(sitting down) Just so Queen, the revered Vasishtha, the spiritual guide of your family, sends you this message—(Verse 9) "The revered goddess Earth gave thee birth, king Janaka, who is equal to Prajapati, is thy father. Thou art the daughter in-law, my daughter, of those kings of whose family the Sun is the ancestor and I am the spiritual guide. Then what else can we pray (desire) for thee? Only be a mother of heroes." Rama—We are blessed (in this message) (Verse 10). For the speech of ordinary good men follows (is in keeping with) facts (events), while facts follow the utterances of primeval sages. Ashtavakra—Moreover, the revered Arundhati, and the queens and Santa, repeatedly enjoined this—whatever may be her longing, thou surely oughtest quickly to gratify it. Rama—It will be done if she only signify her wish. Ashtavakra—And Rishyasringa, the husband of her sister in-law, sends this message to the queen—dear child, thou wast not brought here, because thou art far advanced in

192 TRANSLATION OF [ I. 10— pregnancy, and dear Rama also has been left only for thy solace, therefore I shall behold thee, long-lived one, with a son on thy lap. Rama—(with a smile of joy and bashfulness) So let it be. Has not the revered Vasishtha sent me some command? Ashtavakra—Please listen. (Verse 11) We are de- tained (here) on account of the sacrifice of our son in law. You are only a youth and new is thy rule, be thou devoted to pleasing thy subjects, the glory arising therefrom is thy highest wealth. Rama—As the revered Vasishtha commands. (Verse 12). Affection, mercy, and happiness, nay even Janaki,—I shall feel no pang in abandoning in order to propitiate the people. Sita—Hence, indeed, is my lord the foremost of Raghu's race. Rama—Ho! Who waits there? Let Ashtâvakra have rest. Ashtavakra—(rising and walking about) Lo! the prince Lakshmana has arrived (so saying, exit) Lakshmana (entering)—Victory, victory to my noble brother! Sir, that painter has, according to our instructions, portrayed your Majesty's career on canvas, let my noble brother look at it. Rama—You know, dear brother, how to divert the queen when despondent. How far is it (my story) represented there? Lakshmana—As far as the purification of the queen by the ordeal of fire. Rama—Peace! (In a conciliatory tone) (Verse 13). What need has she, who was purified by her birth, of other purifications? The water of holy places and fire need no purification from other things. Queen, sprung from sacrificial ground, forgive me! This reproach will last as long as thy life. (Verse 14) The cruel world must be pleased by men whose wealth lies in the reputation of their family hence what all I spoke of you does not befit you. The natural place of a sweet flower is settled to be on the head and not being trampled under the feet. Sita—Let it be, my noble lord, let it be. Come, let us see your exploits (with these words she rises and walks about) Lakshmana—Here is the picture. Sita—(observing it) Who are these standing in a com- pact form above my Lord, who seem to praise him?

—I 14] UTTARARAMACHARITA. 193 Lakshmana —Queen ! these are the stupefying weapons accompanied by charms which were handed down from the venerable Kris'as'va to Vis'vamitra, and were presented by him to my noble brother on the occasion of the destruction of Tataka. Rama —Salute, queen the divine weapons. ( Verse 15 ) The primeval seers, Brahma and others, having done penance for more than a thousand years for the welfare of the Vedas, had a vision of these (weapons) as (the manifestation of) their own glories, full of penance (the result of penance). Sita —I am favoured Lakshmana —Here is the scene at Mithila. Sita —Oh ! here my lord is represented, distinguished by the beauty of his body, which is muscular, comely, soft, resplendent and dark like an expanding fresh blue lotus, having his charming grace beheld by my father motionless from wonder, as he (my lord) snapped the bow of Sankara with careless ease and with a round face engaging on account of his locks. Lakshmana —Behold noble lady, behold ! ( Verse 16 ) Here is your father and Satananda, son of Gotama, the family priest of the race of Janaka, honouring the relatives Vasisht- tha and others. Rama —This is quite proper ( Verse 17 ) To whom does not the marriage relation between the families of Raghu and Janaka give pleasure, in which the son of Kusika himself is the giver and receiver ? Sita —Here are you, the four brothers, duly initiated for matrimonial rites, the auspicious ceremony of tonsure (Godana) having been just performed. Ah ! I feel I am in that very place, on that very occasion again. Rama —Even so. ( Verse 18 ) It seems to me to be again that very time, O fair-faced one, when this hand of thine with lovely bracelets put upon it, being joined with mine by the son of Gotama, gladdened me, as if it were a great festival incarnate. Lakshmana —This is the queen. Here is the princess Mandavi, here is the daughter in law Srutakirti. Sita —And, dear brother, who is this other one ? Lakshmana —(with a bashful smile, aside) Oh ! the queen asks about Urmila (my wife). Good ! I will direct 17

194 TRANSLATION OF [ I 18- her attention to something else (Aloud) Noble Lady, see, this is a sight worth seeing And this is revered Bhargava. Sita —(with alarm) I tremble Rama —I salute thee, O sage Lakshmana —Lady, behold, here is he who by my noble brother—( Interrupting him in the midst) Rama —( Rebukingly) Dear brother, there is much to be seen, show us other scenes Sita —( Looking at Rama with affection and great regard) My lord ! this great modesty becomes you well Lakshmana —Here we have arrived at Ayodhya. Rama —(with tears) I remember Alas ! I remember (Verse 19) Then my dear father was alive, we were just married, and we were kindly cared for by our mothers Gone are those days for us ! This Janaki too then, (Verse 20), A child having a face the expression of which was engaging by reason of her bud-like teeth, not very dense, some having fallen off at intervals, and with fine locks dangling about the temples gave delight to my mothers by her sweet limbs, exceedingly charming delightful like the moonlight and possessed of natural grace. Lakshmana —Here is Manthara Rama — (quickly passing to another point) O queen, daughter of Videha's king (Verse 21) Here is that Ingudi tree in the city of Sringavera, where our meeting with the friendly king of the Nishadas took place Lakshmana —(Laughing, to himself) Ah, my noble brother has passed over (in silence) the behaviour of the second mother Sita —Oh here is the incident of tying the hair (into knots) Lakshmana —(Verse 22) That holy vow of leading a forester's life, which the members of Ikshvaku's race observed in their old age, after devolving royal authority upon their sons was undertaken by my lord in his youth ! Sita —Here is the venerable Ganga with her limpid and holy water Rama —Goddess ! presiding deity of Raghu's race, I - salute thee (Verse 23) It was when touched by thy waters that Bhagiratha, having practised penance, in which

[-I. 23] UTTARARĀMACHARITA. 195

• physical pain was discarded, delivered the grand fathers of his father long after they had been consumed by the effulg- ence of Kapila through wrath, when in the sacrifice of Sagara they had cleft open the earth, while busied in searching for the horse Oh mother! of such fame do thou cherish kind thoughts for Sita, thy daughter-in law, even as Arundhati does Lakshmana -Here is the banian tree, Syama by name on the bank of the Kalindi, by the side of the road leading to Chitrakuta, pointed out to us by Bharadvaja Rama -(Looks at it longingly) Sita -Does my lord remember this region? Rama -Ah! How can I forget! (Verse 24) Where thou didst fall asleep, having laid down on my breast thy limbs, though dull on account of the fatigue caused by the tramp on the road (the distance) yet attractive because of their (natural) sportiveness, which were shampooed by my close embraces and which were void of strength like a crushed lotus fibre Lakshmana -Here is shown the obstruction caused by Viradha at the entrance of the Vindhya wood Sita -No more of this. Let me look at my first entrance into the southern forest, when my lord held over me with his own hand a palm leaf umbrella to keep off the sun Rama -(Verse 25) Here are these penance-groves on the banks of the mountain torrents, the trees of which are resorted to by hermits, in which (groves) sages that follow the moral observances and consider hospitality the highest duty, being householders that cook handfuls of wild rice, inhabit huts Lakshmana -Here is the mountain named Prasravana, situated in the middle of Janasthana, the darkness of which is rendered deeper by the ever drizzling clouds and the ravines of which resound with the river Godavari encircled by the forest in its vicinity which is blue, glossy and dense on account of the belt of thickly growing trees Rama -(Verse 26) Dost thou remember, lovely lady, the days which we two spent on that mountain being at ease as Lakshmana waited on us? Dost thou remember the Godavari with its sweet water and also our movements upon its

outskirts! Moreover (Verse 27) (Here) while we talked at random something indescribable in a soft whisper on account of our great love, our cheeks being laid closely together and one arm of each locked up in a close embrace, the night itself passed away, its hours flying away unnoticed. Lakshmana—Here is Surpanakha in Panchavati. Sita—Alas my lord, this is the last time I see you. Rama—You that are afraid of separation this is a picture. Sita—Be that as it may, a wicked person causes unhappiness. Rama—Good heavens! the incidents at Janasthana appear as if they were taking place just now. Lakshmana—(Verse 28) Then the wicked Rakshasas resorting to the stratagem of a golden deer acted in such a way that even now it grieves us though avenged (or remedied) On account of the behaviour of my lord in the lonely Janasthana, in which his senses were overpowered, even the stone weeps, even the heart of adamant breaks. Sita—(With tears to herself) Oh king! gladdener of Raghu's race, thou wast so much afflicted for my sake. Lakshmana—(Looking meaningly at Rama) My noble brother, what is this? (Verse 29) These thy tears, like a broken necklace of pearls, which, creeping along the ground in shattered drops, roll in streams. Though restrained, the emotion, which by its excess inflames (lit. fills) thy heart can be inferred by others by the throbbing of the lips and the nose. Rama—Dear brother. (Verse 30) The fire of grief which was caused by separation from my beloved, though sharp, was at that time endured through a longing for revenge, but being now re-kindled in my heart, it gives me pain like a wound piercing the vitals of the heart. Sita—Alas! Alas! I also through sorrow gone to excess seem to behold myself separated from my lord. Lakshmana—(To himself) Well, I will turn (the atten- tion) to some other part. (Looking at the picture—aloud) Here is a representation of the exploits and valour of the revered father Jaṭāyu, the vulture king as old as one Manu. Sita—Alas father, your fatherly love was carried out to the end.

—I 30] UTTARARÂMACHARITA 197 Rama —Alas father, descendant of Kasyapa, king of birds, where again can arise a great holy saint, like thee ? Lakshmana —This is that part of the Dandaka forest to the west of Janasthâna, called Chitrakunjavan, inhabited by the headless demon Danu. Here is that hermitage of Matanga on the mountain Rishyamuka, and here is that saintly female of the Sabara tribe named S'ramana, this is the lily pool called Pampa Sita —It was here indeed, that my lord wept aloud, losing his resentment and courage Rama — Queen beautiful is this lake (Verse 31) On this lake, in the intervals between the falling and rising of tears, I beheld the tracts having white lotuses, which trembled with their broad stalks being shaken by the wings of the Mallikaksha geese singing indistinctly through joy, as full of blue lotuses Lakshmana —Here is the noble Hanuman Sita —Here is that magnanimous Maruti, a great bene- factor in that he rescued from its grief the whole world of living creatures though it (rescuing) was carried out after a long time Rama —(Verse 32) Happily, it is he of mighty arms, the increaser of the joy of Anjana, by whose prowess we as well as the whole world are blessed (have attained our ends) Sita —Dear brother, what is the name of this mountain, on whose flowering kadamba trees the peacocks are dancing, where, under a tree, my lord is painted with his glory dim- med, all but his beauty and noble mien being gone, and during a momentary fainting fit supported by you who were weeping? Lakshmana —(Verse 33) This is that well known mountain called Malyavan, fragrant with the flowers of the kakubha tree, on the top of which a fresh cloud is resting, blue and glossy On this, my lord— Rama —Desist, desist from this, I can endure no more, that separation from Janaki seems to have returned for me Lakshmana —Hereafter are represented the countless exploits, each more wonderful than the other, of my noble brother and of the noble monkeys and rakshasas, but the queen here is tired, therefore I request that we take rest

198 TRANSLATION OF [ I. 33– Sītā—My lord, by looking at this picture I have con- ceived a longing and I have a request to make. Rāma—Rather command me. Sītā—I feel (wish) that I should once more wander in those calm and majestic ranges of the woodland and that I should again bathe in the divine Ganges, a plunge in which is holy, purifying and cool. Rāma—Dear Lakṣhmaṇa. Lakṣhmaṇa—Here I am. Rāma—The elders have just sent word that her longing should be immediately gratified. Therefore prepare a chariot that does not jolt and moves agreeably. Sītā—My lord, you too should accompany me there. Rāma—Oh hard-hearted one, do you need tell me even this? Sītā—Then am I pleased. Lakṣhmaṇa—As my lord commands. (Exit Lakṣhmaṇa) Rāma—Dear one! Let us sit here awhile near the window. Sītā—So be it. I am indeed overpowered by drowsiness produced by fatigue. Rāma—Therefore cling closely to me for accompanying me there (when the chariot would come). (Verse 34) Let there be thrown round my neck, as if reviving me, thy arm covered with drops of perspiration, produced by excitement and fatigue, and so having the splendour of a necklace of moon-jewels pouring forth dew when kissed by the lunar rays. (Helping her to do so with delight) my dear, what is this? (Verse 35) I cannot decide whether it is pleasure or pain, or stupor or sleep, or the creeping of poison or intoxication, for whenever I touch thee, emotion distracting all my senses clouds my mind, and shuts it up. Sītā—It is your constant love for me, what else can it be? Rāma—(Verse 36) These kind words, lotus-eyed one, that cause the withered flower of my life to bloom again, delight me, and fascinate all my senses, are like nectar to my ears and the elixir of my mind. Sītā—Sweet-speaker, let us lie down for rest. (Looks about for something to sleep on)

—I 36 ] UTTARARÂMACHARITA. 199 Rama —What are you looking about for, my dear? (Verse 37) Ever since the time of my marriage, whether in the house or in the forest, in childhood and after that in youth, this arm of Rama has been thy pillow lulling thee to sleep, and not resorted to by any other woman. Sita — (Just in my sleep). It is so my lord, it is so (sleeps) Rama —Why has the sweetly speaking one gone to sleep on my bosom? (gazing upon her) (Verse 38) She is the prosperity of my house, she is a collirium pencil of ambrosia to my eyes, this touch of hers is to my body abundant juice of sandalwood, this her arm on my neck is a string of pearls cool and smooth, what about her would not be pleasing, if—but separation from her is intolerable. Door-keeper — (entering) There has come, my lord. Rama —Well who? Female doorkeeper—Durmukha, your Majesty's perso- nal attendant. Rama — (To himself) Durmukha, the attendant of the harem. He was sent by me as a spy among the citizens and the country people. (Aloud) Let him enter. (Exit female door keeper) Durmukha (entering)—(To himself) Alas! How can I tell the king such an inconceivable slanderous report of the people against the queen Sita? Or such is indeed the duty of me, an unfortunate man. Sita —(Talks in her sleep) Ah! my gentle lord! where art thou? Rama — Alas! it is the same idea of separation suggested by the picture, which is a cause of anxiety to the queen, and produces disturbance of her sleep. (Stroking her body affect- ionately) (Verse 39). Happy is that lucky man, with diffi- culty is secured that unique thing viz. perfect identity in happiness and misery, favourable in all conditions, where the heart finds its solace, the flavour of which cannot be taken away by old age, which ripens into firm attachment after time has removed the veil (of reserve). Durmukha —(Approaching) Victory to your Majesty! Rama —Speak out what you have learnt.

200 TRANSLATION OF [ I. 39- Durmukha—The citizens and the country people praise your Majesty saying 'the good king Rama has made us forget the great king Dasaratha'. Rama—This is only praise. But tell me some fault in order that it may be remedied. Dur—(with tears) May your Majesty listen, (whispers in his ear)something like this Rama—Alas! terrible is the fall of this thunder bolt of words (faints) Dur—Take heart, my lord Rama—(Coming to himself) (Verse 40)—Alas! Alas! fie upon the stigma of dwelling in another's house, which, though extinguished by miraculous measures with regard to Sita, has again spread in all directions, through the evil work ing of fortune, like the poison of a mad dog. Then what am I, a wretched man, to do in this matter? (Reflecting, pathetic- ally) Or what else (is there to be done?) (Verse 41) It is the vow of the good to propitiate the world by any means whatever, the vow which my father fulfilled by abandoning me and his life together It was also just now that the revered Vasisthha sent me a message (to the same effect) Moreover (Verse 42) Woe to me, a cursed being, if to that noble, unspotted character, which was rendered illustrious by the kings of the solar race, the best of men, should attach a foul report on account of my connection with it! Alas, queen, prung from sacrificial ground, you, who hallowed the earth by condescending to be born from it! Oh! thou daughter of the house of Nimi and Janaka! Oh thou that art endowed with a character approved of by the Fire, Vasisthha and Arundhati Oh thou whose life is Rama, my dear companion of the great forest! Oh thou that wast dear to my father, O thou that speakest few words How is it, that of thee, being such, such is the end! (Verse 43) Through you the worlds are holy, but unholy are the words of the people with regard to you. In you the world finds a helper, but you will fall a helpless victim!! (To Dur) Durmukha, say to Lakshmana—This your new king Rama thus commands you, (in his ear) thus. Dur—Alas! How is it that by listening to the mere words of wicked men your Majesty has decided to act thus

—I 43 ] UTTARARÂMACHARITA. 201 ungenerously towards the queen who was then purified by 'fire and in whose womb is lodged pure progeny (of the race of Raghu). Rama —Peace How can the people of the town and the country be wicked? (Verse 44) The race of Ikshvaku is loved by the people, but unfortunately there has sprung a germ of slander and as for that miracle at the time of her purification who could believe if it happened at a remote place? Go then Dur —Alas queen (Exit) Rama —Alas! how woeful I have become a wicked man, the perpetrator of a very execrable deed (Verse 45) Under a pretext I am handing over to death one, whom I have brought up from childhood by giving whatever things she liked and who has never dwelt apart from me through affection, just as a butcher does a domestic bird Why then do I, a sinner, not fit to be touched, defile the queen? (So slowly raises the head of Sita and withdraws his arm) (Verse 46) Leave me, O innocent one, who am a chandala by my atrocious deeds. You are clinging to a deadly poisonous tree taking it for a sandal tree (Rising) Alas! The world of living beings is now turned upside down, the purpose of Rama's life is at an end to-day The earth is now a sterile withered wilderness, worldly life is with out interest, full of worry is the body I have no refuge left What can I do? What course is open to me? Or alas, mother, (Verse 47) Life was put in Rama simply that he should experience pain My life is like a nail of adamant driven into the heart piercing it into its vital parts (and not wrung out) Oh mother Arundhati, O venerable Vasishtha and Vis'vamitra, O divine Fire, Oh goddess, the supporter of all creatures, Oh father Janaka, Oh father, Oh mother, Oh dear friend Sugriva, O gentle Hanuman, O my great benefactor Bibhishana, lord of Lanka, O friend Trijata, you have been robbed, you have been insulted by cursed Rama Or who am I to call on them now? (Verse 48) For the high-souled persons are, I think, as it were, polluted with sin when named by me, an ungrateful villain. I, who, (Verse 49) Having discarded my beloved wife, the ornament of my house, who went to sleep having reclined on my bosom without any misgivings and heavy with