उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

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

202 TRANSLATION OF [ I. 49— the developed fœtus trembling with fear, ruthlessly cast her off like an offering to the beasts of prey (Placing the feet of Sítá on his head) Queen! Queen! This is the last time that the head of Ráma will touch thy lotus like foot (weeps) (Behind the scenes) Help! Help! Ráma —Ascertain, ho, what it is (Again behind the scenes) (Verse 50) Harassed by the demon Lavana the multitude of sages, of austere penance, living on the banks of the Yamuná, has approached thee, the protector Ráma —What! trouble from demons yet! Let me at once send Satrughna for the destruction of this wicked lord of Madhurá, the son of Kumbhínasí (Advancing a few steps and then coming back) Alas! Queen, how will you fare in this condition O mother earth, do thou take care of thy very noble daughter Jánakí (Verse 51) (That Jánakí) who is the sole blessing of the families of Janaka and Raghu and whom, of pure character, thou broughtest forth in the holy sacrificial ground (Exit weeping) Sítá —O my gentle lord, where are you? (Rises hastily) Oh, fie, fie Deluded by an evil dream I look upon myself as if separated from my lord (Looking about) Alas! Alas! My lord has gone away leaving me alone fast asleep, what can this be! Well, I will get angry with him, if I am master of myself when I see him Who waits there? Durmukha (entering) — Queen, prince Lakshmana says— the carriage is ready, your ladyship should mount it Sítá —Here I mount it (Rising and walking forth) My heavy fœtus throbs Let us go gently Dur —This way, this way, Queen Sítá —A bow to those whose wealth is their penance (sages) My homage to the guardian deities of Raghu's race my veneration to the lotus feet of my lord! Reverence to all my elders (Exeunt all) Act II. (Behind the curtains) Welcome to her whose wealth is penance (then enter a female ascetic in a travelling dress) Fem Asc —Ah! here is the goddess of the wood waiting on me at a distance, with an offering of leaves full of fruits and flowers.

-II 1] UTTARARÂMACHARITA. 203 Goddess—(Entering and strewing the offering about) (Verse 1) This wood is to be enjoyed by thee at thy will, This is a blessed day for me for the meeting of the good with the good happens with difficulty and by merit, the shade of the trees, water, and whatever food is suitable for penance whether fruits or roots—all alike is entirely at thy disposal. Fem. As. —What shall I say to this? (Verse 2) A conduct full of love, a restraint over speech pleasing on account of its modesty, a mind naturally bent on doing good, a blameless familiarity—This secret of (the conduct of) the good, the savour of which is unaltered either in the beginning or in the end, which is guileless and pure, is ever victorious. (Both sit down) Goddess —Whom am I to understand thee to be? Fem. As. —I am Âtreyî. Goddess —Noble Âtreyî, where do you come here from? With what object in view do you enter the forest of Dandakâ? Âtreyî —(Verse 3) In this tract there dwell many who know the Omkâra, of whom Agastya is the chief, in order to learn from them the knowledge of Vedânta, I wander here having left the side of Vâlmîki. Goddess —When other sages too wait upon that ancient teacher of Brahma, the sage Prachetasa, for a complete study of the Brahma lore, why dost thou, revered madam, endure the trouble of a long journey? Âtreyî —There is a great impediment to study there, and this is why I have undertaken this long journey. Goddess —What sort of impediment? Âtreyî —Some kind of distinguished divinity presented to that revered sage two boys wonderful in every respect, of an age when they had just been weaned, they charm the hearts not only of the sages, but of all creatures animate and inanimate. Goddess —Do you know their names? Âtreyî —That same divinity declared their names to be Kusa and Lava and revealed their power. Goddess —What sort of power? Âtreyî —They possess, it is said, the Jrimbhaka weapons together with their secret spells from their very birth. Goddess —Ha! that is indeed wonderful.

204 TRANSLATION OF [II 3- Ātreyī -- And the venerable Vālmīki having taken charge of them from the duties of a nurse brought them up and looked after them. When their tonsure ceremony was performed he carefully instructed them in the lores except the three Vedas. Just after that in the eleventh year from conception, he invested them with the sacred thread according to the rite proper to the Kshatriya class, and taught them the three Vedas. There is no possibility of persons like me studying with these two possessing a very brilliant intellect and a strong memory. For, (Verse 4) The teacher imparts knowledge to the clever as well as to the dullard, but he does not, indeed, give them the talent for learning nor does he take it away, and there is a great difference between them with respect to results, it happens thus: a pure jewel is able to take in a reflection, not so a lump of clay and other things. Goddess -- Is this the impediment to study (to which you referred)? Ātreyī -- There is another also. Goddess -- What is that other? Ātreyī -- Thereafter once the Brāhmaṇa sage went to the river Tamasā for the mid-day bath. There he saw that one out of a pair of herons was being shot by a hunter. He then uttered divine speech, of well-regulated composition, which suddenly manifested itself to him and which developed in the form of the Anushṭubh metre. (Verse 5) 'Mayst thou never attain rest, O Nishāda through eternal years, inasmuch as thou slewest one of a pair of herons when it was maddened by love.' Goddess -- Wonderful! A new advent of metre different from that of the Veda! Ātreyī -- Then just at that time, the divine Brahmā, the pro-creator of beings appearing before the revered sage, to whom the light of Brahma in the form of speech had been revealed, said -- 'Sage, thou art enlightened in the Śabda-form of Brahma: describe, therefore the life of Rāma. Thy eye of genius will be prophetic and will have its vision never obstruct- ed, thou art the first sage who has seen the light of speech and there is by thee the story of Rāma to be composed in the metre called Anushṭubh which is the first Śabdabrahma in that garb in the mortal world.' Goddess -- Ah, then the world has been embellished.

-II 5] UTTARARÂMACHARITA; 205 Âtreyî — Hence it was I said that there was a great hindrance to study Goddess — This is right. Âtreyî — I have rested, friend, now tell me the way to the hermitage of Agastya. Goddess — Leaving this place enter Panchavati, and go along this bank of the Godavari. Âtreyî — (with tears) Can this be the penance grove ? Can this be Panchavati ? Is this river the Godavari ? Is this mountain Prasravana ? Art thou Vasanti the goddess of the woods that dwells in Janasthana ? Goddess — All that is as you say Âtreyî — Alas ! child Janaki. (Verse 6) Here is the collection of trees, dear to you, coming up in course of con- versation, which, being seen, makes you as it were stand before our eyes, though you exist only in name. Vasanti — (Shuddering, to herself) What ! existing in name she said ! (Aloud) Worthy lady what misfortune hath befallen the queen Sita ? Âtreyî — Not misfortune only, but with scandal, (whispers in her ear) thus, thus Vasanti — Alas ! what a terrible stroke of fate. (so saying swoons) Âtreyî — Good Lady ! take comfort ! take comfort ! Vasanti — Oh dear friend ! Alas ! noble lady ! Is such the lot of thy birth ? Oh friend Rama ! or enough of you ! Noble Âtreyî, have you any news as to what became of queen Sita after Lakshmana abandoned her and returned from the forest ? Âtreyî — None, none Vasanti — Oh misery ! How could this have happened when the family was presided over by Arundhati and Vasishtha and when the old queens were still alive ? Âtreyî — The elderly persons were then at the her- mitage of Rshyasrnga. The sacrificial session extending over twelve years is now completed and Rshyasrnga having honoured the elders has dismissed them. Then the revered Arundhati said that she would not go to Ayodhya destitute as it was then of her daughter in law. To this the mothers of Rama gave consent. And the revered Vasishtha, in approval of the same, spoke out the pure words that they would go to the hermitage of Valmiki and stay there.

206 TRANSLATION OF [ II. 6— Vasanti —And how is the king engaged at present? Atreyi —That king has commenced a horse sacrifice. Vasanti —Oh, fie! He has married too! Atreyi —Heaven forbid, no, no. Vasanti —Who then is his consort in the sacrifice? Atreyi —A golden image of Sita. Vasanti —Ha!—Oh! (Verse 7) who can fathom the minds of extraordinary persons, which, though harder than adamant, are yet softer than a flower? Atreyi —The sacrificial horse consecrated by Vamadeva has been let loose, and guards have been appointed for it according to sacred rules, and Chandraketu, the son of Lakshmana, who has learnt the traditional knowledge of the heavenly missiles has been sent as their commander, followed by a force consisting of the four divisions. Vasanti—(with tears of affection and wonder) The son too of Prince Lakshmana! Now, mother, there is life in me. Atreyi —About this time a Brahmana threw the body of his dead son before the gate of the king's palace and beating his breast cried out "An outrage upon the Brahmanas." Then while the compassionate Rama was considering that he was in fault as untimely death could not come upon the subjects with- out the fault of the king, suddenly an aerial voice was heard— (Verse 8) "A man of the Sudra class, Sambuka by name, has been performing a penance on the earth, his head must be cut off by thee, O Rāma: by slaying him restore the Brāhmana to life." As soon as he heard this, the lord of the earth, with a drawn sword in hand, ascended the aerial car Pushpaka and began to move in all quarters and by-quarters in search of the Sudra ascetic. Vasanti—A smoke inhaling ascetic, Sambuka by name, is performing penance in this very Janasthana. Therefore I hope noble Rama may again adorn this forest! Atreyi—Friend, I go now. Vasanti—Revered Atreyi, be it so, but the day has far vhanced. (Verse 9) The trees on the banks having nests (of birds) on them are honouring the Godavari with their flowers having their stems loosened by the heat and falling down on account of the shaking caused by the itching elephants rubbing their round temples against them (the trees), the barks of which have the insects drawn out by the beaks of

—II 9 ] UTTARARĀMACHARITA. 207 birds that scratch in the shade (for food) and on which flocks of wearied pigeons and the wild fowls are cooing (They walk about and depart). End of pure Vishkambhaka (Then enter Rama, seated in the Pushpaka, his sword drawn out, with a feeling of compassion) Rama—(Verse 10) Oh! right hand, let fall the sword on the Sudra ascetic, that it may revive the dead Brahmana boy. Thou art a limb of Rama able to banish Sita exhausted by her heavy fœtus whence canst thou then have pity? (reluctantly striking) A deed has been done worthy of Rama Will that Brahmana boy come to life again? Heavenly person (entering)—Victory, victory to the king. (Verse 11) When you, who can give protection even against Yama, inflicted punishment on me, this child has been restored to life and mine is this glory, I, Sambuka, bow down before your feet with my head. Even death arising from the contact of the good brings salvation Rama—Both (the events) please us. Therefore enjoy the fruit of your hard penance (Verse 12) May you obtain those bright and blissful worlds, named Vairaja, the worlds where are pleasures and delights and holy prosperity Sambuka—All this glory is due to your favour only. Of what use is penance here? Or rather I am greatly indebt- ed to my penance. (Verse 13) That thou, the lord of creatures and protector (of all), who art to be sought after in this world, hast arrived seeking me, a wretched Sudra, having traversed hundreds of yojanas, that is here the benefit due to my penance, otherwise how couldst thou ever have come from Ayodhya again into the wood of Dandaka? Rama—What! Is this indeed Dandaka? (looking all around) How now! (Verse 14) In one place glossy and dark, in another unpleasant on account of their awful ex- panse, here and there having the quarters resounding with the hoarse roar of torrents, these stretches of the forest of Dandaka, the ground of which is familiar to me, are again seen, full of holy places, hermitages, mountains, streams, chasms and difficult paths. Sambuka—This is Dandaka assuredly. While living here, your Majesty, formerly verily (Verse 15) Killed in battle fourteen thousand and fourteen demons, and three others, Khara, Dushana and Trimurdhan. On account of

which it has become possible for even country people like myself to roam fearlessly in this Janasthāna, the abode of ascetics Rama —This is not only Dandakā but Janasthāna also? Sambūka —Certainly These are verily the extensive forests on the borders of Janasthāna stretching in the southern direction, the caves of the mountains in which are full of herds of wild and fierce animals and which (forests) cause the hair of all beings to stand erect For instance, (Verse 16) The borders of the wood are in some places noiseless and motion less, in others resounding with the terrible roars of wild beasts, having fires kindled in them by the breath of serpents with broad hoods that have fallen asleep at their will, having a little clear water in the hollows of their crevices, and in which the moisture of the sweat of the python is drunk by thirsty chameleons Rama —(Verse 17) And I behold Janasthāna once the abode of Khara And I perceive past occurrences as if they were taking place before my eyes (Looking round in all directions) The princess of Videha was exceedingly fond of groves and these are indeed those woods What can be more terrible than these? (with tears) (Verse 18) "I will live with you in the fragrant forests" thus she said and did take delight in these, such was her love (Verse 19) A beloved person without doing anything drives away sorrow by joy, for whoever has a dear person has a possession of inestimable value Sambuka —Then enough of these unbearable (woods) Now let the noble one see these calm and majestic middle forests, studded with mountains having the soft beauty of the necks of peacocks tuneful from joy, adorned with clumps of young trees affording dark thick shade and densely planted, and where the herds of deer of different kinds wander fear lessly (Verse 20) Here flow torrents, the numerous streams of which are noisy as they struggle through the bowers of Jambu trees, dark with their ripened wealth of fruit, having water that is pellucid, cool and fragrant with the flowers of the Vānīra creepers covered with the impassioned birds (perching on them) (Verse 21). Moreover—Here the growls of young bears, dwelling in the caves, deepened by

—II. 21] UTTARARÂMACHARITA 209 the echo, swell and the perfume, cool pungent and fragrant, issuing from the joints of the Sâllaki trees split and scattered about by the elephants, is spread abroad. Râma —(Restraining his tears) Friend, may the path called Devayâna be prosperous (safe) to you. Mayest thou vanish towards the holy worlds ! Sambuka —Having first saluted the sage Agastya, that old expounder of the knowledge of Brahma, I will enter the everlasting abode. (so exit) Râma —(Verse 22) How it is that I behold the same wood once more to-day wherein we formerly lived for a long time, both as hermits and house-holders, devoted to our proper duties, and also tasting the flavour of worldly pleasures! (Verse 23) These are those very mountains, with peacocks uttering their notes on them, these are these very forest lawns with intoxicated deer, these are those same river banks, covered with beautiful Vanjula creepers, and having Nichula trees that are deeply merged in water. (Verse 24) This is the mountain Prasravana where the river Godâvarî flows by, and which appears as if it were near and is like a garland of clouds. (Verse 25) On the great summit of this very mountain was the home of the vulture king beneath it we found pleasure in those leafy huts, where is the delightful border of the wood in which coo the noisy birds and the dark beauty of the trees in which is reflected in the water of the Godâvarî. Here therefore must be that Panchavatî where there are spots which on account of our long sojourn there witnessed an excess of all kinds of confidential intercourse, and where a dear friend of my beloved, a sylvan deity Vâsantî by name (dwelt). What is this that has to-day befallen Râma ? For now, (Verse 26) My grief, having be- come intense distracts me as if it were fresh, like fierce poison juice after a long time violently bursting forth and circulating, like a splinter of an arrow shaken with force from some cause or other; like an ulcer, the mouth of which had been closed up, re-opened in the centre of my heart. Nevertheless I shall see those localities which were my former friends. (Observing) Oh, the configuration of the objects is altered. For instance, (Verse 27) where formerly there was the current of a river, there now is the sand of the rivers, the density and thinness

210 TRANSLATION OF [ II 27- of trees have been exchanged, seen after a long time I almost think this wood to be a different one, but the situation of the mountains assures me that it is the same. Oh! my attachment for Panchavati seems to draw me forcibly when I am about to avoid this place. (Pathetically) (Verse 28) How can cursed Rama, after having destroyed his beloved, now alone visit that Panchavati or leave without honouring it, wherein he passed those days in her company as if in his own house, and in long conversations about which we (Rama and Sita) ever remained engaged afterwards? Sambuka—Victory, victory to your Majesty! My lord, the revered Agastya, having heard of your being in the neighbourhood from me, sends you this message—'Having prepared the auspicious rites for your descent from the aerial car the affectionate Lopamudra awaits you, and so do all the sages. Therefore come and honour us with your presence. Afterwards having gone to your own country in the swift Pushpaka, you will be ready for the As'vamedha sacrifice. Rama—As the venerable sage commands. Sambuka—Your Majesty then may direct the Pushpaka in this direction Rama—(Directing the Pushpaka) Revered Panchavati, forgive Rama this momentary transgression of duty on account of his regard for the elders. Sambuka—See, see, my lord. (Verse 29) Here is the mountain Kraunchavata, where the tribes of crows are silent in the vast expanse of bamboo clumps whistling in the wind, among which the flocks of owls hoot in the bowers which are their homes; upon this the serpents, scared by the notes of the peacocks running hither and thither, climb up on the branches of the old sandal trees. Moreover, (Verse 30) Here are these southern mountains with the peaks made blue by the clouds resting on their points, and the waters of the Godavari rumbling and roaring in the ravines, here are those same holy confluences of the streams, the waters of which are deep, which are awful with the roar of the waves rushing, overwhelmed with dashing against one another. (Exeunt both)

—III. 1] UTTARARĀMACHARITA. 211 Act III. (Then enter two Rivers). One (River nymph) — Friend Muralā, why do you look to be in haste? Muralā — Friend Tamasā, I am sent by Lopāmudrā, the wife of the sage Agastya, to the best of rivers, the Godāvarī, to deliver this message — You know how since the abandonment of his wife, (Verse 1) The grief of Rāma, not manifest on account of his profundity but causing secret and acute pain inside, is like a drug boiled in a closed pot. And by that long continuance of sorrow produced by a calamity happening to such a beloved person, which has now gone to excess, good Rāma is now exceedingly wasted. On beholding him my heart is as it were shaken to its very centre (stem or root), moreover, now that good Rāma is returning, he must certainly behold in the Panchavati wood those regions which witnessed the affectionate confidences between him and his wife, produced by dwelling together, and although good Rāma is firm by nature, still owing to the violent agitation caused by his excessive and overwhelming sorrow which must arise in such circumstances, at every step serious occasions of mishaps are to be apprehended for him in such places. Therefore venerable Godāvarī, thou shouldst be on the watch: (Verse 2). In every fit of distraction that comes upon good Rāma, refresh his life with breezes from thy waves, sent up gently, cool with particles of spray, carrying with them the scent of lotus filaments. Tamasā — This kindness is but fitting for affection that Lopāmudrā has for Rāma, but a radical means of reviving good Rāma is at hand to-day. Muralā — How do you mean? Tamasā — Listen. When long ago Lakshmaṇa had gone after abandoning Sītā in the neighbourhood of Vālmīki's penance-grove, the queen Sītā, when she found that the throes of child-birth had come upon her, threw herself into the stream of the Gangā on account of the extreme violence of grief. And there at that very instant she gave birth to two boys, and, being favoured by the venerable Earth and Gangā, was taken to the nether world, and after they had been weaned the goddess Gangā in person committed her two boys to the care of the great sage Prāchetasa (Vālmīki).

212 'TRANSLATION OF [ III. 3- Murala—(with astonishment) (Verse 3) Even the unhappy turn of fortune of such persons proves very wonder- ful when such (great) beings serve as instruments Tamasa—But now the venerable Ganga having heard from the lips of Sarayu of the expected visit of dear Rama to Janasthana in connection with the Sambuka incident, entertaining the same apprehension which affection made Lopamudra to entertain, has come accompanied by Sita to visit the river Godavari on the pretence of performing some domestic rite. Murala—The revered deity wisely thought so. For, surely when dear Rama was in his capital, his attention being taken up with those various occupations which are conducive to the prosperity of the world, the distractions of his mind were restrained whereas, being unengaged and having no other companion but his grief, his entrance into Panchavati will be a great calamity to him. How is queen Sita then to comfort Rama? Tamasa—The river Bhagirathi spoke, "Dear Sita, off- spring of the sacrificial ground, to-day, as you know, is to be the ceremony of tying the auspicious knot for counting the twelfth year from birth of the long-lived Kusa and Lava. Therefore worship with flowers gathered by thy own hand thy ancient father in law the sun god, the dispeller of sin, the progenitor of such a great family of royal saints belonging to the race of Manu, owing to my power not even the sylvan divinities shall be able to behold thee when thou art upon the surface of the earth, much less mortals.' And I also received this order "Tamasa, my daughter in law Janaki loves thee much, therefore, be thou her companion.' And I now am fulfilling my mission. Murala—And I for my part will report this account to the revered Lopamudra. I think that good Rama too has arrived. Tamasa—There emerging from a pool of the Godavari, (Verse 4) Janaki comes to the wood, wearing a face beauti- ful though with cheeks exceedingly pale and emaciated, by the side of which her braid sways to and fro, as if she were the incarnation of Pathos, or the pain of separation in bodily form

—III 5] UTTARARĀMACHARITA. 213 Murala —This is she, (Verse 5) resembling a charming sprout cut off from its stem. Long and terrible grief wither- ing the flower of her heart wastes her very pale and emaciated frame, as heat produced in autumn the innermost petal of the Ketakı. (They walk about and exeunt) Pure Vishkambha (Behind the scenes) A great mishap, a great mishap! (Then enter Sita occupied in gathering flowers, listening with an expression of pathos and longing expectation) Sita —Ha! I think it is my dear friend Vasanti that speaks. (Again behind the scenes) (Verse 6) That young elephant, which the queen Sita long ago nourished with tips of Sallakı leaves gathered with her own hands, as it stood be- fore her eager (for food) Sita —What of him? (Again behind the scenes) Sporting with his mate in the water, that very elephant has been attacked and engaged by another mighty elephant leader through pride (for his strength) Sita —(In confusion going forward a few steps) My lord! protect, protect that son of mine. (Gesticulating recollection, with dejection) Alas! Alas! Unfortunate that I am, the same words to which I had been familiar for a long time per- sistently follow me (stand foremost on my lips) at the sight of Panchavati. Alas, my lord (so faints) Tamasa (entering) —My child! take comfort! take comfort! (Behind the scenes) O Sovereign of balloon, stop here. Sita —(Having recovered her consciousness, with joy and fear) Ha! whence comes this reverberating utterance which is strong and deep like the heavy roaring of a cloud filled with water, which all of a sudden restores even a wretched person like myself yearning with longing, the cavities of my ears being filled with its sound? Tamasa —(with tears of affection) O child! (Verse 7) Why art thou in such a state on account of an indistinct sound of uncertain origin, like a pea-hen startled and excited at the sound of a raincloud?

214 TRANSLATION OF [ III. 7— Sītā —Revered lady! Do you call it "Indistinct!" From the combination of the notes I recognized it was my lord who spoke. Tamasā —The report goes that the king of the race of Ikshvāku has come to Janasthāna to punish a Śūdra ascetic. Sītā —I am glad to see that the king does not neglect his kingly duties. (Behind the scenes) (Verse 8). Here are those very slopes of that mountain which has the Godāvarī in its vicinity, which are full of numerous torrents and caves, where even the trees and the wild animals were my friends, on which I dwelt for a long time in the society of my dear wife. Sītā —(Looking forth) Ha! is this my lord himself with a form pale, attenuated and weak like the disc of the moon in the morning, and recognizable only by his graceful and dignified mien! Revered Tamasā, support me. (After utter- ing these words she swoons in the arms of Tamasā). Tamasā —Daughter! take comfort, take comfort. (Behind the scenes) By this sight of Pañchavatī (Verse 9) stupor first envelopes me (my senses) like a column of smoke arising from the fire of grief smouldering within, which will to-day blaze forth without restraint. O my dearest! Jānakī! Tamasā —(to herself) —This is what was feared by the elders. Sītā —(coming to herself) Alas! how is this? (Again behind the scenes) Alas! Queen, my beloved companion during my sojourn in the Daṇḍakā wood, princess of Videha! Sītā —Alas! alas! Having addressed me, a wretched being, he has even swooned with the dark blue lotuses of his eyes closing. Alas! How has he fallen on the surface of the earth, helplessly and with his breath suspended! Revered Tamasā! Save, save! bring to life my lord. (So saying she falls at her feet). Tamasā —(Verse 10) Do thou thyself, O blessed one, restore to life the lord of the world, for dear is the touch of thy hand, and in it he takes delight. Sītā —Come what may, I do as thou biddest (exit in haste).

-III. 10] UTTARARÂMACHARITA. 215 (Then is seen Râma, fallen on the ground being touched by Sîtâ in tears, and reviving and full of joy) Sita-(Somewhat delighted) I feel as if the life of the three worlds has come back Rama-Oh joy, what is this? (Verse 11) Can this be the juice of the leaves of the sandal wood tree of Paradise? Can this be a shower of the sproutlike lunar rays when pressed? Can this be a revivifying elixir poured over my heart, gladdening again my scorched life? Moreover, (Verse 12) Surely this is that touch to which I was formerly accustomed, which revives my soul, and soothes it, which suddenly removing the swoon caused by grief, again diffuses numbness by giving joy Sita-(Withdrawing in a timid and excited manner) This much even is a great deal for me at present Rama-(sitting up) Surely I cannot have been favoured by my loving queen Sita? Sita-Alas! will my lord then search for me? Rama-Well! Let me look about for her Sita-Revered Tamasa! Let us move away. If the king sees me he will be more angry with me for having approached him without permission. Tamasa-Oh my child! By the favour of the Ganges thou hast been made invisible even to the sylvan deities. Sita-Ah it is so Rama-Ah, dear Janaki! Sita-(Sobbing with excitement) My lord! This is indeed inconsistent with what has happened (with tears) Or rather, why should I, with an adamantine heart, be relentless to- wards my lord who, kind-hearted, thus addresses me, an unhappy woman, and whose sight it is not possible (for me) to obtain even in another life? I know his heart and he also knows mine Rama-(Looking all round, in despair) Alas, there is no one here Sita-Revered Tamasa! What is the state of my heart on beholding him under these circumstances, though he did repudiate me without cause Tamasa-I know it, daughter, I know it (Verse 13) Indifferent from despair, and clouded with anger on account of that unkind action, petrified as it were by this sudden