उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

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!

-III. 42 ] UTTARARĀMACHARITA. 225 Sīta —Indeed I am cruel in that seeing thee in this state I yet remain alive Rāma.—Oh queen! where art thou? Take pity on me Thou oughtest not to abandon me in this plight. Sīta —Ah, my noble lord This seems to be the reverse (of the truth). Vāsantī —My lord, be calm By means of thy own transcendental firmness steady thy soul, that is gone to excess (in its sorrow) Whence could my dear friend be here? Rāma —Evidently she is not here otherwise how could even Vāsantī not see her! I wonder whether it can be a dream But then I have not slept. How, indeed could Rāma sleep Undoubtedly, it must be that almighty spirit of delusion due to my brooding (over her image) that repeatedly haunts me Sīta —It is I, cruel woman that have deluded my noble lord Vāsantī —My lord, look, look (Verse 43) Here is the car of black iron belonging to Rāvana broken by Jatāyu, and in front of thee are the asses with mouths like those of goblins of which the skeletons alone remain, it was from this place that the enemy having cleft with his sword the roots of Jatāyu's wings rose up into the sky carrying Sīta trembling (with wrath) thus resembling a cloud in which the lighten- ing flashes Sītā —(in terror) My noble lord father Jatāyu is being slain and I am being carried off, therefore help Rāma —(Fuming with emotion) Ha! villain, that robbest me of Sīta and Jatāyus life, whither art thou going? Vāsantī —Oh king, meteor of destruction to the race of the Rākshasas! Hast thou even now an object of wrath left? Sīta —Alas! I also have become distracted. Rāma —Quite strange is my present change of condition (Verse 44) That former separation from the fair eyed one (Sīta), which produced in the world the sensation of astonishment by means of the combats of brave warriors in which there were constant incidents causing diversion, assur- edly ended in the slaughter of my enemies through the existence of remedies, but how is this present never-ending irremediable separation to be borne without complaining?

226 TRANSLATION OF [ III 44- Sita—Never ending! Alas! wretched woman that I am, I am undone. Rama—Oh misfortune! (Verse 45) In what place art thou, my dearest, where even the alliance of the monkey chief is of no avail to me, where the strength of the apes is fruitless, fruitless too is the wisdom of Jambavat, where even the son of the wind cannot have access, and even Nala, the son of Vis'vakarman, cannot make a path, whither even the arrows of Lakshmana cannot penetrate? Sita—I am made to esteem very highly that former separation (at the present moment.) Rama—Friend Vasanti! the sight of Rama is now sim- ply painful to his friends. How long shall I keep you weeping? Give me leave now to depart. Sita—(with emotion and bewilderment embracing Tamasa) Revered Tamasa, my lord is now departing! (A- swoons.) Tamasa—Dear child! Take comfort, take comfort. We also must go to the feet of Bhagirathi to perform the auspicious ceremony of the birthday rites of the long-lived ones, Kus'a and Lava. Sita—Revered lady, be pleased. Let me behold, even for a moment, the person whose sight it is not easy to obtain. Rama—I have now an associate in the performance of the As'vamedha. Sita—(with agitation) Who, my noble lord? Rama—A gold image of Sita. Sita—(Breathing a sigh of relief with tears) Thou art now indeed my noble lord, my lord has now plucked out the dart of the shame of my repudiation. Rama—Let me now comfort my tear-bedewed eye by looking at that. Sita—Blessed is she (the image) that is highly esteemed by my noble lord and that by pleasing my lord has become the pillar of the world's hope. Tamasa—(embracing her with smiles and tears of affection) Oh my dear child in speaking thus thou praisest thyself. Sita—(Hanging her face down with a bashful expression —aside) I am laughed at by the revered Tamasa. Vasanti—This meeting is a great favour to me. But in

—III 45 ] UTTARARĀMACHARITA. 227 for thy going let it be so ordered as to prevent any neglect of duty Rāma —Vāsantī has now become unfavourable (to me) Tamasā—My child, come, we must go Sītā—(sorrowfully) Let us do so Tamasā—But how canst thou go, (Verse 46) the contact of whose eye, lengthened with longing as it were and rivetted on thy beloved, can be checked only with heart- rending efforts Sītā—my repeated bow to the lotus-feet of my noble lord, a sight of which is only procured by extraordinary merit (She swoons away) Tamasā—Dear child Take comfort, take comfort Sītā—(Coming to herself) How long can one expect to behold the full moon through an opening in the clouds? Tamasā—Oh wonderful is the chain of events (arrange- ment of incidents) (Verse 47) The pathetic sentiment, though one in itself, being modified by various occasions, seems to assume different forms as it were, as water assumes the various modifications of eddies, bubbles, and waves and it is all, nevertheless, but water only Rāma —O prince of balloons, come here (All rise) Tamasā and Vāsantī—(To Sītā and Rāma respectively) (Verse 48) May the earth and the river of the gods together with such divinities like ourselves and that great preceptor, the originator of metres, and the sage Vasishtha, too, accompanied by Arundhatī bestow upon you blessings tending to great future prosperity (Exeunt all) Act IV. (Enter two ascetics) First—Saudhātaki! observe the delightful appearance which the revered Vālmīki's hermitage presents to-day on account of the elaborate preparations made for the guests who are assembled here in large numbers. For, (Verse 1) the deer belonging to the hermitage drinks to his fill of the warm and sweet scum of the boiled wild rice that remains over and above what has been consumed by his beloved doe that has

226 TRANSTATION OF [ IV. /1— recently brought forth young ones, and the fragrance of the cooking of vegetables mixed with the fruit of the jujube is diffused abroad slightly blended with the spreading odour of cooked rice mixed with ghee. Saudhātaki—Welcome are the gray bearded folks of various descriptions who have been the cause of this holiday First—(Laughing) Your reason for showing respect for the elders is a peculiar one indeed! Saudhātaki—O Dāṇḍāyana what is the name of the guest that has come to day bringing with him a great company of old folks? Dāṇḍāyana—A truce to your joking! The fact is, it is the revered Vasiṣṭha who has to day arrived from the hermit age of Ṛśyaśṛṅga conducting the wives of the great king Daśaratha with Arundhatī at their head Then why do you chatter in this wild way? Saudhātaki—Ah! Vasiṣṭha? Dāṇḍ.—Certainly Saudhā.—I however thought he was a tiger or a wolf Dāṇḍa—How so? what do you mean? Saudhā.—Why, the moment he arrived he greedily feasted upon that poor tawny calf Dāṇḍāyana—In acceptance of the holy text—the Madhu parka should be accompanied with a dish of fleshmeat—house holders offer a heifer a big bull or a goat to a Śrotriya coming as a guest And the writers of holy law enjoin this as a duty Saudhātaki—Oh you are caught. Dāṇḍ.—How so? Saudhā.—For, when the worshipful Vasiṣṭha arrived the heifer was slaughtered. But to-day when the royal sage Janaka came the revered Vālmīki offered the Madhuparka with simple curds and honey, while he let off the heifer Dāṇḍāyana—The holy sages prescribe this mode of recep tion only in the case of those who have not abstained from flesh, but the revered Janaka has abstained from flesh. Saudhā.—For what reason? Dāṇḍ.—The moment he heard the sad calamity that be- fell Sītā, he took to the life of an anchorite and it is some years since he has been practising religious austerities in the penance grove of Chandradvīpa.

—IV. 1] UTTARARĀMACHARITA 220 Saudhātaki —Why then has he come here? Dānda —To see the revered Vālmīki, his old and inti- mate friend. Saudha —Has he had an interview with his relations to- day or not? Dānda —It was only just now that the revered Vasiṣṭha sent the venerable Arundhatī to Kausalyā to say 'thou must come in person and see the king of Videha. Saudha —Just as these old folks are met together, let us likewise meet the boys and celebrate by playing the festive occasion of a holiday. Where then is Janaka? (They walk about.) Dānda —Here is that aged royal sage Janaka, an ex- pounder of Brahma who having paid his respects to Vālmīki and Vasiṣṭha now takes up his seat at the root of the tree outside the hermitage who (Verse 2) indeed is tormented by grief for Sītā ever clinging to his heart, like an old tree with fire spreading within. (Exeunt both). End of mixed Vishkambhaka. [Then enters Janaka.] Janaka —(Verse 3) The grief produced by that great calamity, inflicted upon my child, which was sharp, heart- wounding and painful does not cease, but being poignant and continually felt, and as if ever fresh though of long stand- ing, still grinds through my vitals like a saw. What a hard fate! My wretched body, though its essential elements are dried up by old age, by overbearing grief and again by frequent penances as Parāka, Sāntapana and others, and thus deprived of its support, does not fall dead, and the Rishis think those sunless worlds called Andhatāmisra are allotted to those who slay themselves. The terrible agony of my grief, which is as it were fresh even after many years and the vividness of which is brought out by continual brooding, does not cease. Oh! dear Sītā, sprung from sacrificial ground, such is the lot of thy birth that has developed itself, that on account of shame I cannot even weep freely. Alas! my daughter! (Verse 4) I remember thy lotus-like face as a child, prone to capricious smiles and tears, in which glittered the points of some soft bud-like teeth, the sweet prattle of which was faltering and senseless. O revered Earth, you are very hard 20

230 TRANSLATION OF [IV. 5– hearted, indeed!* (Verse 5) Why did you bear, O cruel one, the destruction in that manner of that daughter of yours whose greatness you the fire, the sages, Vasiṣṭha's wife and Gaṅgā, nay even the divine sun, the progenitor of Raghu's race himself, knew, whom you brought forth as the goddess of speech did learning and who herself was of divine rank like any of the preceding? (Behind the curtain) This way, this way, your exalted ladyship and great queen. Janaka—(Looking) Ha! the revered Arundhatī, with Gṛṣṭi showing her the way. (rising up) But whom could he mean by great queen? (observing) Ah, ah! How is it that she is my dear friend Kausalyā, the lawfully wedded wife of the great king Daśaratha? Who could believe that it was she? (Verse 6) She was in the house of Daśaratha like the goddess of prosperity. Or rather she was the goddess of prosperity herself, what need of the particle of comparison? Alas! that very lady has become as it were a changed being by the power of fate, a strange being of grief all compact, alas! the reverse of destiny! (Verse 7) The sight of that very person, who was formerly an embodied feast to my eyes, has now become intolerable like brine to a wound. (Then enter Arundhatī, Kausalyā and Chamberlain) Arundhatī—I tell thee the command of the spiritual guide of thy family addressed to thee was this—thou must come in person and see Videha's king—it was for this reason that I was sent, then why this great hesitation at every step? Kanchuki—Queen! fortify thyself. I request thee to comply with the injunction of the revered Vasiṣṭha. Kausalyā—The necessity of beholding the lord of Mithilā at such a time makes all my sorrows break out again at once. I cannot compose my heart, the main roots of which are cracking. Arundhatī—What doubt is there about this? (Verse 8) The sorrows of mortals, produced by separation from relations, though continually felt, become at the sight of some very dear person intolerable, and surge around us as if with a thousand streams. *In the text this sentence has by oversight been printed above verse 4 instead of below it.

—IV. 8] UTTARARĀMACHARITA. 231 Kausalyā—How can I show my face in the presence of that royal sage her father after what has happened to my dear daughter in law! Arundhatī—(Verse 9) Here is thy estimable relation, the chief of the house of Janaka to whom the saint Yājñavalkya expounded the whole knowledge of Brahma. Kausalyā—Here is that royal saint, the father of my dear daughter in law, the delight of the heart of the great king (Daśaratha) Alas! alas I am made to remember those days which were charming on account of the absence of dejection. O Destiny! All that is no more. Janaka—(approaching) Revered Arundhatī, Janaka of Videha whose banner is the plough bows to you. (Verse 10) With head resting on the ground I honour thee by whom thy husband though a storehouse of holy light, though certainly greatest even among the great sages of old, considers himself purified, thee who art the cause of welfare to to the three worlds, who art to be worshipped by the whole earth like the goddess of the dawn. Arundhatī—May the supreme Light shine upon thee! May the god that blazes and stands beyond the reach of darkness purify thee! Janaka—Worthy Gr̥ṣṭi is that mother of the king who protects his subjects, all right! Kañcukī—(To himself) We are cruelly and unre- servedly reproached (Aloud) Royal saint! Thou oughtest not to inflict fresh sorrow, as thou dost by this anger, upon the queen, who is already very sorrowful, and has long lost the sight of the moon face of dear Rāma. It was surely some lamentable misfortune of dear Rāma also. For hearing that some dreadful slander was spreading everywhere among the citizens and the country folk, who, being mean minded, would not believe in the purification by fire, his Majesty committed that piece of cruelty. Janaka—(angrily) Ha! who indeed is this so-called fire that he should presume to purify my daughter? Alas! After we have been insulted by Rāma, we are again insulted by persons talking in this way. Arundhatī—(Sighing) Even so! To mention fire in connection with my darling is derogatory. The word Sītā speaks enough. Alas, daughter! (Verse 11) As for thy standing

232 TRANSLATION OF [ IV. 11— to me in the relation of pupil, let that be as it is, in any case the excellence of thy purity strengthens my adoration for you, whether childhood or womanhood be thine, surely thou art to be worshipped by the worlds, in virtuous beings virtues are the object of reverence, not sex nor age Kausalya—Alas! my woes burst forth (faints) Janaka—Alas! what is this? Arundhati—Royal sage, what else could it be? (Verse 12) That king, that happiness, those children, and those days,—all this was recalled to her mind on beholding thee, her friend and then in the hour of that terrible reverse of condition thy friend lost her senses, for the minds of matrons are soft as a flower. Janaka—Alas! alas! truly I have become cruel in every way, since I do not receive affectionately the beloved wife of my dear friend, seen after a long time. (Verse 13) He was a worthy relation, he was a dear friend, he was my own heart, and he was to me incarnate joy, and the whole object of my life, body and life and whatever is dearer than these—what was not the beloved and august king Dasaratha to me? Alas! this is that very Kausalya, (Verse 14) Whatever great offence she or her lord had committed in private I became separately the person to be blamed by husband and wife; afterwards it depended upon me whether they should be reconciled or continue to be angry, but enough, why should I call to mind what overcomes and consumes my heart? Arundhati—Alas! Her heart has become motionless on account of her breath being long suspended. Janaka—Oh dear friend! (besprinkles her with the water in his gourd) Kanchuki—(Verse 15) Wonderful! Fortune, having first shown like an agreeable friend an unmixed favourable- ness, afterwards becoming terrible in her unexpected reverse, increases exceedingly the anguish of the mind. Kausalya—(recovering) O child Janaki, where art thou? I remember the lotus of thy beautiful face on which a pure smile used to play, the chief ornament of which was the glory due to the recent celebration of marriage. Brighten my lap once more, dear child with your limbs lovely like glittering moonlight. The great king would always

-IV 15] UTTARARĀMACHARITA. 213 say—This is the daughter in law of our mighty ancestors of the race of Raghu but as Janaka's daughter she is only a daughter to us. Kanchuki —It was as the queen says. (Verse 16) Although the king had five children the foe of Sambhu was especially dear to him and although he had four daughters- in law Sītā was as dear to him as his own daughter Śāntā. Janaka —Oh my dear friend great king Daśaratha! That thou art in every way dear to my heart how can I forget thee? (Verse 17) Ordinarily the parents of the girl honour the near relations of their son in-law; in our connection that was inverted; thou didst strive to please me, thou being such hast been snatched away by Death, and Sītā also the cause of our connection, but curses on this my life, a sinner in this horrible hell of a world. Kausalyā —Daughter Sītā what am I to do? This cursed life firmly abiding firm and fastened with adamantine cement does not leave me wretched woman that I am. Arundhatī —Take comfort, princess; occasionally one must even desist from tears: moreover don't you remember what your family preceptor said at the hermitage of Rish- yasringa that what was fated to happen took place but that it would end in good? Kausalyā —How can I expect such a thing, all whose hopes are past fulfilment? Arundhatī —Then what dost thou think, princess? Do you think that it was a false utterance? Surely it will come to pass, thou oughtest not indeed to think otherwise, noble matron of the Kshatriya race. (Verse 18) Let there be no doubt with respect to the utterance of Brāhmanas to whom the supreme light is revealed, for an excellent fortune waits upon their word, they speak not an ineffectual speech. (A great noise behind the scenes. All listen.) Janaka —Oh! to-day being a holiday in honour of guests, it is the noise of boys engaged in unrestrained sport. Kausalyā —Indeed, childhood is the time when joy is easily attained. (observing) Ha! who is this in their midst that refreshes my eyes with proud limbs, beautiful and soft, adorned with grace like that of dear Rāma when young? Arundhatī —(with tears of joy, to herself) This is that secret like ambrosia to my ears communicated to me by