उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

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

234 TRANSLATION OF [IV. 18— Gangā, but I do not know which of the two, Kusa and Lava, this youth is. (Aloud) (Verse 19) Who is this that being seen suddenly produces on my eyes the effect of ambrosial collyrium, dark and soft like the leaf of the lotus, decorated with the lock (of hair on his head), of noble beauty, adorning as it were with his grace the crowd of boys, as if he were that darling of mine, the joy of the house of Raghu, again become a child? Kanchuki:—This boy must surely be some Kshatriya in the condition of a religious student, I think. Janaka:—So he is, for—(Verse 20) on his back he carries two quivers, one on each side, the heron feathers of the arrows in which are kissed by his hair, his breast streaked with the purifying mark of slight ashes, has on it the skin of the deer, his lower garment dyed with red madder is held fast by a girdle of Murva grass, and in his hand he has a bow with a rosary and also a Pippala staff. Revered Arundhati! What dost thou surmise? Whence does this boy come? Arundhati:—We have come only to-day. Janaka:—Worthy Grishti! I feel exceedingly curious. Therefore go and ask the revered Valmiki himself and say to the boy" certain old people here wish to see thee." Kanchuki:—As your Majesty commands (Exit) Kausalya:—What say ye? Will he come when called in this way? Janaka:—How can good manners be wanting in one of such a noble form? Kausalya:—(observing) How is this? That dear youth, after listening with modesty to the speech of Grishti and dismissing the hermit boys, is coming towards us Janaka:—(observing him for a long time). Ha! this is strange! (Verse 21) There is an excess of great qualities in him softened by modesty, youth and candour, capable of being discerned by the wise, but not by the unwise. This (excess of qualities) carries away my mind though dulled by stupor as a very small piece of lode-stone attracts a mass of iron. Lava:—(entering) How shall I address my salutation to these persons whose names, rank and family I do not know, although they command my respect? (Thinking) This mode

-IV. 21 ] UTTARARĀMACHARITA: 235 of salutation is unobjectionable, as the elders say. (Approaches respectfully) Lava thus bows to you in succession. Arundhati and Janaka—Blessed boy, may you live long! Kausalyā—Dear child live long! Arundhati—Come here, dear boy (Seating Lava on her lap, to herself) Happily, not only has my lap, but also the cherished desire of my heart been fulfilled after a long time Kausalyā—Dear child! Come here too (taking him on her lap) Oh! not only by his bodily frame which is dark and shining like a half-opened blue lotus, but also by his voice which is very deep like the cry of swans whose thro- ats are astringent with (devouring) the filaments of lotuses does he resemble Rāma, the touch of the boy's body, soft like the fully developed interior of a lotus, is like the touch of Rāma's. My child! let my look at thy lotus like face. (raising his chin, observing it closely, with tears and feeling) Royal saint! dost thou not see? When closely examined his face resembles the moon-like face of my dear daughter-in-law. Janaka—I see, my friend, I see. Kausalyā—Alas, my heart that is as if distracted prat- tles something strange with reference to the boy. Janaka—(Verse 22) In this boy are manifested, as it were perfectly mirrored, all the very form, all the very grace of my daughter and of the chief of the house of Raghu, there is the same voice, the same natural modesty, and the same auspicious majesty Ah destiny! why does my mind run wavering in delusive paths? Kausalya—Dear child! hast thou a mother? or remem- berest thou thy father? Lava—No, no. Kausalyā—Then whose son art thou? Lava—Of the revered Vālmīki. Kausalyā.—Oh my darling! say what is fit to be said. Lava.—This is all I know. (A voice behind the Scenes) Hear! hear! soldiers! Truly, this prince Chandraketu commands that no one is to trespass on the neighbourhood of the hermitage.

236 TRANSLATION OF [IV 22- Arun and Jan. —Ha! ha! That dear Chandraketu is to be seen to-day coming as he does on the occasion of guarding the sacrificial horse, is surely a happy day. Kausalyā — 'The son of dear Lakshmana commands,' such are the words I hear—charming like drops of nectar Lava —Noble Sir! who is this man named Chandra- ketu? Janaka —Thou knowest Rama and Lakshmana, the sons of Dasaratha? Lava —They are the heroes of the poem called Rāmā- yana. Janaka —Just so Lava —How then can I not know them? Janaka —Chandraketu is the son of that Lakshmana Lava —Son of Ūrmilā then and the grandson of the royal sage king of Mithila Arund. —(Smiling) Oh! the boy has shown a great knowledge of the poem Janaka —(Reflecting) If you are so conversant with that history, then answer me this question. What are the names of the children of these sons of Dasaratha and from what wives they were severally born? Lava —This part of the poem has not been heard before by me or by any one else Janaka —What? has it not been composed by the bard? Lava —It has been composed, but not published. However a certain portion of it has been arranged in a different form, full of sentiments and rendered fit for dramatic representa- tion, and after writing it with his own hand, the revered sage has sent it to the sage Bharata, the author of the aphoristic work on dramaturgy Janaka —With what object? Lava —That revered sage Bharata will cause it to be acted by the Apsarases. Janaka —All this sounds extremely wonderful. Lava —Moreover the revered Vālmīki has been exceedingly careful in this matter. That manuscript was sent to the hermitage of Bharata with some pupils and my brother was despatched, bow in hand, as their escort to ward off any possible danger Kausalyā —My dear child! hast thou a brother too?

—IV. 22] UTTARARÂMACHARITA. 237 Lava—I have, the noble Kusa is his name Kausalya—By the word 'noble thou meanest to say he is the elder— Lava—Even so, he is indeed my elder by order of birth. Janaka—What, are you twins! Lava—Quite so Janaka.—Child, tell me to what point has the compo- sition of the poem been brought down? Lava—After the king distracted by the lying calumny of the people had banished Sita the queen sprung from sacrificial ground, Lakshmana, having left her alone in the wood with the pains of child birth approaching, returned— here the story stops. Kausalya.—Oh! my dear child with beautiful moon like face! I wonder what crowning termination of the cruel sport of fate befell thy flower body when thou wast left alone in the wood. Janaka—Alas, my child! (Verse 23) Having ex- perienced that insult and the dreadful forest, and that pain produced by the hour of child birth, when the hosts of eaters of raw flesh were encompassing thee about, thou must surely have repeatedly thought of me as a protector in this fear. Lava—(To Arund.) Noble lady! who are these? Arund—This is Kausalya, this is Janaka. (Lava surveys with great respect and sorrowful interest) Janaka.—Oh! the wickedness of the citizens! Oh! the precipitate action of king Rama! (Verse 24, first half) While I brood unceasingly over this terrible thunderstroke of calamity, it seems to me the time has come for my wrath to blaze forth either with curse or bow Kausalya.—(With dismay and trembling) Revered lady, help! help! appease the incensed royal sage Lava—(Verse 25) Such is mostly the state of mind of the spirited that have received an insult Arund—King! Rama is your son, and the poor subjects are to be protected Janaka—(Verse 24—the latter half) But in Rama's case, peace to these both, for he is my treasure in the form of a son, the citizens are chiefly composed of Brahmanas, children, old and decrepit persons and women.

238 TRANSLATION OF [ IV. 25— Boys —(entering in a state of excitement) Friend, we have heard of a certain creature which they call a horse in the country and we have seen the beast to-day with our own eyes Lava —They speak of the 'horse" in treatises on animals and warfare, tell me then how it looks. Boys —Listen. ( Verse 26 ) Behind he carries a flowing tail, and that he waves continually, he has a long neck, his hoofs are full four in number, he eats grass, he sheds lumps of dung of the size of a mango, but what is the use of description ? He is going far off, come, come, let us go after him (They drag him by his deer skin and his hands ) Lava —( With a face expressing interest, consciousness of offending and modesty ) Noble people, look, I am carried off by these boys ( he runs about quickly ) Arund. and Jana. —Satiate thy curiosity, dear child Kausalya —I as well you feel gratified by the speech and form of one who has the forest in him Revered lady, when I do not behold him, I feel as if I were robbed, therefore let us advance and follow with our eyes for a time that boy of long life, as he runs. Arun. —How canst thou keep in sight that active fellow who must have gone a great distance by this time ? Kanchuki —( Entering) The revered Valmiki saith— "In due time you will know all this." Janaka —This is of very grave import Revered Arun dhati, friend Kausalya, worthy Grishti! We will ourselves go and see the revered Valmiki (exeunt all the old people). Boys (entering )—Let our friend look at the wonderful sight. Lava —I see and understand Surely this is a sacrificial horse Boys —How do you know that! Lava —Surely, you fools you must have read the section devoted to it Do you not see ? 'For such a horse there are guards armed with corslet, staves and quivers one hundred of each sort" This force is evidently composed of soldiers so armed. If you do not believe all this go and ask Boys —Ho ! Ho ! For what reason does this horse roam about guarded!

—IV. 26] UTTARARĀMACHARITA. 239 Lava —(Wistfully to himself) Oh! As'vamedha is indeed the mighty test of the superiority of world subduing Kshatri- yas—that casts reproach upon all the rest of the warrior tribe (Behind the Scenes). (Verse 27) This horse is the banner or rather the proclamation of valour of the only hero of the seven worlds, the foe of the race of the ten headed Ravana. Lava —(With pride) Ah! how irritating the words are! Boys —What say ye! The prince is clever indeed! Lava —Ho ho! Is then the world void of Kshatriyas that proclamations are made in such a style? (Behind the Scenes) Yea, sir! whence can there be Kshatriyas as compared to the great king? Lava —Fie upon you impudent babblers! (Verse 28) If they (Kshatriyas) are, they do exist, but what means this threatening proclamation to-day? Why utter these words? Here I carry off that (boasted) banner of yours. Ho! you boys, surround the horse and drive it with clods of earth. Let the poor thing graze among the deer (Enter a man full of indignant pride) Man —Curse on thy thoughtlessness! what didst thou say? Surely the lines of very fierce soldiers will not put up with an insolent speech even from a boy. Prince Chandraketu is difficult to be subdued, so run quickly along yonder thicket of trees before the prince who has his mind occupied with the delight of beholding this wonderful wood advances. Boys —Prince, enough of this horse! the lines of soldiers with flashing weapons threaten the prince, and the hermitage is far hence, therefore let us flee with the leaps of deer. Lava —(Smiling) What, are the weapons really flashing? (Twanging his bow) (Verse 29) Let this bow, lapping with the tongue of its string its broad tooth like points, emitting forth a terrible hoarse roar, enlarge its maw, imitating the yawning of the machine-like jaws of death grinning when busy in swallowing (the world) (All walk round in proper order and depart). End of Act IV.

240 TRANSLATION OF [ V. 1— Act V. (Behind the Scenes) Ho soldiers! Succour has come to us! succour has come (Verse 1) Surely here is Chandra- ketu advancing, having heard the noise of our fight, in a chariot drawn by swift horses, which are galloping being furiously urged on by Sumantra, having his bannerpole of kovidara wood violently shaking on account of the uneven ground (Enter in a chariot driven by Sumantra, Chandra- ketu, bow in hand and with a feeling of joy and hurry mingled with wonder) Chandra —Worthy Sumantra, see, see (Verse 2) Here is the hero boy of unknown lineage, having his lovely face flushed with slight anger, having his five locks dancing up and down, that showers in the front of battle a rain of arrows upon my troops with his bow, the tips of which continually twang with the string. Wonderful! Wonderful! (Verse 3). The hermit-boy, being single handed, resembling a new and unknown scion of the house of Raghu, excites my admiration, whose arrows flame by thousands on all sides among the dense array of soldiers, arrows—which cleave with a terrible clash the temple joints of the elephants Sumantra —Long lived one! (Verse 4) Having be- held the boy exceeding in might gods and demons and possessing also a form similar (to Rama), I call to mind Rama when he had taken in hand his bow to destroy the foes of Vis'vamitra's sacrifice Chandraketu —But my heart is ashamed because many direct their efforts against him alone (Verse 5) For this boy alone is surrounded by my solders, the broad palms of whose hands are full of multitudes of weapons fiercely flashing with excessive pride, whose chariots ring with tinkling golden bells, who are tumultuous with elephants resembling clouds and raining down showers of rut. Sumantra —Dear boy! what could these soldiers do against him if they were united? Much more (are they helpless) when scattered. Chandraketu —Worthy sir, make haste, for this warrior has begun to make a great havoc among our dependents. For, (Verse 6) the hero, amplifying the noise of his bow string, which gives pain to the ears of the herds of elephants that

—V. 6 ] UTTARARĀMACHARITA. 241 rear in the mountain bowers, that (noise) is swollen by the loud beating of drums, makes, with the heaps of heads and trunks which are still struggling and terrible, the earth as if strewn with the remnants of food rejected by the wide mouth of death sated with slaughter. Sumantra.—(To himself) How can I allow dear Chan- draketu to engage in single combat with such a warrior? (Thinking) But I have grown old in Raghu's line and now that the fight is impending, what way is there? Chandraketu.—(with astonishment, shame and excitement) Alas my troops have retired on every side! Sumantra.—(Driving forth the chariot) Prince of long life! that hero is within your call. Chandraketu.—(Forgetfully) Noble sir, what name did the heralds proclaim as his? Sumantra.—Lava. Chandraketu.—(Verse 7). Ho! great-armed Lava, what hast thou to do with these soldiers? Here I am, attack me, let fire be quenched in fire. Sumantra.—Prince! look, look! (Verse 8) Being summoned by thee, this youthful hero turns back from the slaughter of the army, as a haughty lion's whelp on hearing the roar of clouds from destroying the ranks of elephants. (Then enters Lava with steady and haughty strides) Lava.—Bravo, prince, bravo! Truly thou art a descen- dant of Ikshvāku, therefore I shall just come (to meet you). (A great noise behind the curtain) Lava.—(Turning back proudly) What! do these leaders of the army though defeated return eager for battle, and now attack me. Curse on the wretches! (Verse 9) Let this great, confused and wanton roar rising on every side like the flood of the sea agitated by the wind of the day of doom be swallowed by the accumulated flame of my fierce anger, which is like the submarine fire from the mouth of the Vadava stirred by dashing against mountains. (He walks about quickly). Chandraketu.—O! youth! (Verse 10) Thou art dear to me even from thy wonderful eminence of virtue, therefore thou art my friend, whatever is mine is thine also, then why dost thou deal carnage among thy own dependants? Surely I Chandraketu am the only touch-stone of thy pride (of valour). 21