उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

-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

216 TRANSLATION OF [ III. 13– meeting after this long separation and appeased on account of his goodness, full of deep compassion (too) on account of the piteous words of thy beloved, thy heart is as it were melted with affection at this moment Rama —Queen! (Verse 14) Thy touch, moist and cool from affection, like incarnate favour, still gladdens me, but where art thou, that causest the delight! Sita —These are the mellifluous utterances of my lord, which reveal a fathomless depth of affection, and overflow with delight, by comprehending which I highly prize my existence, though my unjust banishment is a dart (rankling in my heart) Rama —Or whence can my beloved be here! Surely this must be Rama's delusion caused by his skill in constantly thinking about her (Behind the scenes) Woe! Woe! (then is recited the first half of the stanza beginning "The young elephant which the queen Sītā etc") Rama —(pathetically and eagerly) What of him? (Again behind the scenes) (The second half "with his mate" etc is recited) Sita —Who will now be appointed? Rāma —Who is he, where is that wicked one, that at- tacks the fondling of my dear wife, (particularly) in the company of his mate? (rises) (Entering in flurry) Vāsantī —How! his majesty Rama! Sita —Oh! my dear friend Vāsantī! Vāsantī —Victory, victory to the king Rāma —(eying her) What! the queen's dear friend Vasantī Vāsantī —King! hasten, hasten! Descend from here to the Godāvarī by the Sītātīrtha lying to the south of Jaṭāyu's peak and rescue the pet of the queen. Sītā —Alas! father Jaṭāyu, dreary appears this Janas- thāna without you. Rama —Oh, these allusions to past events cut my heart to the quick. Vāsantī —This way, my lord, this way. Sītā —Revered lady, is it indeed true that even the sylvan deities will not see me?

—III. 14] UTTARARÂMACHARITA. 217 Tamasa—Oh my daughter, the power of the Goddess Ganges transcends that of all divinities, then why dost thou thus fear? Sita—Then let us follow (they then walk about) Rama—Revered Godavari, I bow to thee Vasanti—(observing) My Lord rejoice at the victory of the queen's pet accompanied by his mate Rama—May the long-lived one be victorious Sita—Gracious heaven has my pet become so large? Rama—O queen you are to be congratulated. (Verse 15) That pet of thine, who, with his tender tusk smooth like the fibre of a lotus stalk, shooting up, used to draw, fair one the leaf of the lavali from the root of thy ear, being now the victor of rut shedding elephants, has become a recipient of all the blessings which attend upon youth Sita—May he live long and may he never be separated from this gentle-looking mate Rama—Friend Vasanti, observe, observe, our pet has learnt even the art of courting his beloved. (Verse 16) For, after giving her morsels of lotus stalks up-rooted in frolic, he has given to her mouthfuls of water perfumed with the blooming lotuses he afterwards besprinkled her to her heart's content with the shower of spray from his trunk, and then at the end (of the bath) he held over her through affection a lotus leaf with a straight stalk as an umbrella. Sita—Revered Tamasa He then has grown so large, but I do not know how big Kusa and Lava have become in such a long time Tamasa—As he is, so they are also. Sita—Thus wretched am I, who am not only undergoing unbearable separation from my lord but from my sons too. Tamasa—Such is the decree of Destiny Sita—To what purpose have I given birth to sons in asmuch as my lord did not kiss their pure lotus-like faces, so (charming) as they are, with their cheeks bright on account of their teeth, a little thin, tender and white, on which (faces) plays laughter accompanied by a charming sweet sound (prattle) and decked with locks. Tamasa—May it be (kissed) by the favour of the gods! Sita—Revered Tamasa, my breasts are heaving and overflowing with milk as I am thus put in mind of my sons, 19

218 TRANSLATION OF [III 16— and now the proximity of their father has made me feel to be in the midst of domestic surroundings for a moment Tamasa —Need this be told ! Surely child is the utmost limit of affection and it is the most powerful link to bind the parents to one another (Verse 17) An offspring is really the one knot of the hearts of the parents, since in it is entred their affection Vasanti —May your Majesty look also in this direction ! (Verse 18) Here is this same peacock, with his crest raised up and appearing like a diadem of jewels, accompanied by his mate, uttering his cry upon the Kadamba tree, whom with new fledged feathers beautifully waving, your beloved wife nourished day by day Sita —(with admiration and tears of affection) It is he, it is he Rama —Rejoice, darling rejoice Sita —So be it. Rama —(Verse 19) I remember thee with affec- tionate heart like a son, as thou wast made to dance by my fair (wife) to the beatings of her tendril like hands, who was adorning thee by the quick and charming play of her eye brows and by her eyes that rolled round in their sockets as you moved round Oh, even animals hold fast to old friendships (Verse 20) This Kadamba tree which has put forth a few flowers was reared by my darling Sita —(Observing it with tears) My lord has rightly recognised it. Rama —(Verse 20 second half) This mountain peacock appears to remember the queen because he falls into an ecstasy on it, as in the company of a relative Vasanti —Let your Majesty sit down here (Rama sits down) Vasanti —(Verse 21) Here is the stone slab in the midst of the thickly growing and tender plantain grove on which you used to recline in the company of thy beloved, it is even now not deserted by the deer, because Sita used often to sit here and give them grass Rama —I cannot bear even to look at this

—III. 21] UTTARARĀMACHARITA. 210 the same this is the very forest of Panchavati, this is the same Vasanti, my dear friend these are the very regions of the forest on the Godavari that witnessed our various confidential inter- course these are the same beasts birds and trees that were non-different to me from children and I am the same but all this does not exist for me an unfortunate woman such has turned out to be the change in the mortal world Vasanti—Dear Sita how dont you see the condition of Rama (Verse 22) He giving delight to our eyes by his limbs lovely like a fresh blue lotus was ever new to us though seen at pleasure and continually even he with his senses distracted his complexion turned pale and his body emaciated through grief can now be recognised but with great difficult as the same and yet he is charming to the sight Sita—I see it, friend, I see it Tamasa—May you (ever) enjoy the sight of what is dearest (your husband) Sita—Alas destiny who could have imagined even in a dream that I could be separated from him and he from me? Then let me, though for a moment, as if I had obtained a sight of him in another birth, behold my loving lord in the interval between floods of tears (she remains looking at him) Tamasa—(clasping her with tears) (Verse 23) Thy eye, white sweet and beautiful shedding the tears of joy and grief, that fall in abundant showers and pouring forth affect- ion, having long eyelashes, turned up and stretched bathes the lord of thy heart, like a stream of milk. Vasanti—(Verse 24) Let the trees dropping honey furnish an offering with flowers and fruit, let the winds of the wood laden with the perfume of full blown lotuses blow gently let the birds, with melodious tunes sing sweetly without ceas- ing for here has king Rama come again in person to this wood Rama—Come friend Vasanti sit here Vasanti—(sitting with tears) Great king Is the prince Lakshmana well? Rama—(not hearing it) (Verse 25) On beholding the trees, birds and antelopes which Sita used to nourish with water, wild rice, and grass dispensed with her lotus hand a strange indescribable emotion which is capable of breaking (even) a stone, which is as it were the liquid essence of the heart, comes over me

220 TRANSLATION OF [III 25— Vasanti —Great king' I ask if the prince Lakshmana is well. Rama —(to himself) Ha! She calls me "great king", a loveless mode of address, and with accents faltering from weeping asks after the health of Lakshmana only, therefore I believe she knows the Sita affair. (Aloud) Ah! the prince Lakshmana is well Vasanti —(weeping) My lord, why are you extremely cruel? Sita —Friend Vasanti! Why dost thou speak to him in this way? My noble lord deserves kind words from every one, specially from my dear friend. Vasanti —(Verse 26) 'Thou art my life, thou art my second heart, thou art the moonlight of my eyes, thou art ambrosia to my body" With these and hundreds of such sugared words having flattered that artless one—that very one thou—but enough, what need of more talk in this matter? (she then swoons). Tamasa —It is but natural that she should thus break off in her speech and faint. Rama —Compose thyself, friend, compose thyself. Vasanti —(coming to herself) Why then was this unworthy act done by your Majesty? Sita —Friend Vasanti! cease! cease. Rama —Because people would not tolerate it. Vasanti —For what reason? Rama —They themselves know some reason (which is incomprehensible to me). Vasanti —(Verse 27) Oh, hard hearted one, fame they say, is dear to thee, but can any infamy be more dread- ful than this? What became of the fawn-eyed one in the forest? Tell me, lord, what dost thou suppose? Sita —Rather art thou Vāsanti cruel and hard hearted who thus tormentest my noble lord who is already afflicted. Tamasa —Nay, it is love and grief that speak thus. Rama —Friend, what else could I think? (Verse 28) Surely, her creeperlike body resembling a soft and tender lotus, as if it were composed of moonlight, was torn to pieces by wild beasts, when she moved slowly on account of the

-III 28 ] UTTARARĀMACHARITA. 221 throbbing burden of her womb while her eyes rolled like those of a timid fawn but one year old Sita—My noble lord I am still alive Rama—Oh dear Janaki, where art thou? Sita—Alas alas! my noble lord is weeping aloud as if he were an ordinary person. Tamasa—Dear child it is but proper The afflicted must extinguish their sorrow ( Verse 29 ) When a tank is flooded an outlet is the only remedy When the mind is agitated by sorrow it is sustained only by lamentation This is especially the case with dear Rama to whom life has been exceedingly painful in many ways. ( Verse 30 ) He has to govern this world according to law with vigilant mind, sorrow for his beloved withers his heart as heat a flower as he himself repudiated thee it is hard for him to seek relief from sorrow by weeping weeping is, indeed, a gain to him in that he still breathes (continues to live on account of it) Rama—Alas alas ( Verse 31 ) My heart that is deeply affected is bursting but is not riven asunder in two My shattered frame brings on stupor, but does not lose its consciousness. an inward burning inflames my body, but does not reduce it to ashes destiny strikes me piercing my vitals, but does not cut off my life Sita—Even so it is Rama—Ye worthy citizens and inhabitants in the country ( Verse 32 ) Ye would not like the queen as reported to me to remain in my house, therefore I abandoned her like grass in the uninhabited forest and did not even mourn for her, but these various objects long familiar to me move me, therefore I being helpless weep thus bitterly to- day please forgive me Vasanti—(to herself) Very deep is the tide of the ocean of sorrow (Aloud) My lord, with respect to a matter that is past summon courage Rama—Friend! Why do you speak of courage? (Verse 33) It is now the twelfth year since the world was bereft of Sita, her very name has been blotted out, and Rama still lives. Sita—I am charmed by these words of my noble lord Tamasa—Even so, my dear child. (Verse 34) These words, though steeped in affection, should not be very dear

22 TRANSLATION OF [III. 34- thee but appalling from the sorrow they reveal; they are reams of honey mixed with poison that flow upon thee Rama —Oh Vasanti ( Verse 35 ) Did I not indeed endure in my heart a sharp shaft of sorrow, though piercing the vitals, like a red hot javelin driven obliquely into my heart or the venomous bite of a serpent ? Sita —So I, wretched woman that I am, have again become the cause of trouble to my noble lord Rama —Though I had thus steached my heart very firmly, still on seeing the various dear objects once familiar to me, I experience this uncontrollable agitation For, ( Verse 36 ) breaking through whatever effort I make, though with difficulty, to check the outburst of the emotion of grief that swells beyond bounds there spreads over me with force some indescribable distraction of the heart, as the current of water, gushing with irresistible velocity, breaks through a dam of sand Sita —By this agitation caused by grief which has come upon my noble lord, the dreadful outburst of which cannot be arrested, my heart as it were forgetting its own sorrows is indescribably bewildered Vasanti —(to herself) The king has fallen in a painful state I will therefore divert him (Aloud) Let my lord honour these parts of Janasthāna long familiar to him by looking at them Rama —Just as you say (with these words he rises and walks about). Sita —I believe that the devices which my dear friend thinks of to relieve his pain will only inflame it Vasanti —(pathetically) Sire, Sire, ( Verse 37 ) thou wast in this very bower of creepers, having thy eye directed towards her path, when she tarried long on a sand bank of the Godavari, having her attention attracted by the swans when she was returning seeing you very much vexed she made through fear a graceful suppliant folding of the hands like the bud of a lotus Sita —Thou art cruel, friend Vasanti!, thou art cruel, in that thou dost again and again afflict me, wretched woman and my noble lord by shaking the arrows of grief buried in the centre of the heart.

-III 37 ] UTTARARÂMACHARITA. 223 Rama—Relentless Janaki! Thou seemest to be seen here and there but thou dost not take pity upon me (Verse 38) Alas queen my heart is bursting, the frame of my body is falling asunder I think the world to be a void, I burn within with thick flames my helpless soul sinks and is, as it were engulfed in pitchy darkness and distraction paralyses me from all sides, wretched man that I am, what shall I do! (faints away) Sita—Alas alas my lord has swooned again Vasanti—My lord Take comfort take comfort Sita—Alas my noble lord cursed am I, since there comes over you on account of me a change of condition, which is terrible on account of your life being put again and again in danger—you who are the support of the welfare of the whole world (so saying swoons) Tamasa—Dear child Take comfort, take comfort. The touch of thy hand alone will again be a means of reviving dear Rama. Vasanti—What does he not even now recover? Ah! dear friend Sita Where art thou? Cause the lord of the life to recover (Sita hurriedly approaches Rama and touches him on the heart and fore head). Vasanti—O joy! dear Rama has revived. Rama—(Verse 39) This touch be-smearing as if with ambrosial unguents the internal and also the external elements of my body, though it brings me back to life suddenly, diffuses through my frame another numbness, as it were, from joy (with his eyes closed from delight) Friend Vasanti, thou art fortunate Vasanti—In what respect, my lord? Rama—Friend, what else? Janaki is again with me! Vasanti—Oh, my lord Rama! where is she? Rama—(shows that he feels the pleasure of her touch). Look surely here she is just in front of thee Vasanti—My lord! when I, unfortunate one, am already consumed by grief for my dear friend, why dost thou add fresh fuel to the flame by this wild talk terrible even to the piercing of my vitals. Sita—I wish to withdraw, but this my hand, fastened as

224 TRANSLATION OF [III. 39— if with adamantine cement, has become full of perspiration, helplessly paralysed, and trembles as if utterly powerless, on account of the touch of my noble lord which, owing to his enduring affection, is cool and refreshing to me, which quickly assuages my long and terrible sorrow. Rama —Friend! How can you speak of wild talk? (Verse 40 first half) That hand which, wearing bracelets, was long ago taken by me in the marriage ceremony, which was familiar with (i. e. possessed the same qualities as) the rays of the moon cool as ambrosia, Sita —My noble lord! thou art now the same. Rama —(latter half of Verse 40) That very same hand of hers, beautiful on account of its resemblance to snow- flakes and like a tender lavali shoot, has again been obtained by me. (With these words he seizes it) Sita —Alas alas! charmed by the touch of my lord I have surely committed a blunder Rama —Friend Vasanti! Having my senses fascinated (paralysed) with joy I am not master of myself on account of excitement. Therefore do you hold her for a moment. Vasanti —Alas This is simply madness. (Sita quickly snatches away her hand and withdraws) — Rama —Alas alas! what a blunder! (Verse 41). That leaf like hand numbed, perspiring and trembling, has suddenly slipped away from mine that is numbed, moist and trembling. Sita —Alas! Alas! with eyes at one time wandering, at another fixed, at one time dazed, at another wildly rolling, he is not yet able to compose himself. Tamasa —(Looking at Sita with affection, admiration and smile) (Verse 42) My dear child, with her limbs perspiring having the hair erect, and quivering, has become, through the delight caused by the touch of her beloved, like the branch of a kadamba tree agitated by the wind, and washed by recent showers, with its buds just appearing. Sita —(To herself) Ah! having thus lost control over my heart I am ashamed in the presence of revered Tamasa, what indeed will be her thoughts to behold this repudiation and yet such an affection on my part? Rama —(Looking in every direction) What is she not here! Oh cruel Sita!