उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

—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

242 TRANSLATION OF [ V 10— Lava—(Turning round with joyful excitement) ' . * * * to hear a speech of the hen what have (A fresh tumult behind the scenes) Lava—(with anger and disgust) Alas, alas! I am annoy ed by these men again and again impeding my meeting with the hero (He advances towards them) Chandraketu—Worthy sir! behold this sight worthy to be beheld (Verse 11) This hero, having his eye fixed on me with pride mingled with curiosity, having his bow raised aloft, being followed by my army, resembles a cloud that bears the bow of Indra, driven to and fro by a violent wind in two (opposite) directions. Sumantra—The prince only is able to see him, but I am simply overpowered with amazement Chandraketu—O princes! (Verse 12) Shame to you and shame to me, that you have thus engaged in battle treating him your equal, you innumerable, mounted on elephants, horses and cars, against this one foot soldier, you sheathed in mail against one wearing the holy deer skin as a garment, you mature in age against one whose body is lovely by reason of youth Lava—(with pain) What! does he even pity me! (thinking) Good! in order to prevent waste of time I will paralyse the hosts with the weapons of stupefaction (Throws himself into an attitude of contemplation) Sumantra—Ho! how is this that the uproar of our army ceases all of a sudden! Lava—I shall now see that bold one (Chandraketu) Sumantra—(with excitement) Prince I think that the boy has invoked the Jṛimbhaka missile. Chandraketu—What doubt can there be as to that? (Verse 13) A terrible blending so to speak, of darkness and lightning afflicts (renders useless) the eye even when concent rated to behold objects, for it is first swallowed by gloom and then set free, moreover this army stands motionless as in a picture, surely it must be the weapon of stupefaction working with invincible power Wonderful! wonderful! (Verse 14) The heaven is overspread with stupefying weapons, black like the darkness accumulated in bowers within the bowels of hell,

[—V 14] UTTARARÂMACHARITA 243 the flames of which gleam with a yellow brightness like that of brass flashing when heated and which are as if the peaks of the Vindhya mountain the caverns of which are brownish with the lightning and clouds closing on them and which (peaks) are blown off by harsh and fierce winds at the time of the destruction of the world Sumantra—But whence can he have derived the know- ledge of the Jṛimbhaka weapons? Chandraketu—I suppose from the revered Vālmīki. Sumantra—It cannot be so dear prince with regard to missile and particularly with the Jṛimbhaka missiles (Verse 15) These were the offspring of Kṛis'ās'va from him they passed to Kaus'ika he handed them over to dear Rāma and with him they rest now Chandraketu—Others too, whose minds are filled with the light of Sattva and who are the seers of holy mantras see everything themselves (without being taught) Sumantra—Prince! be on thy guard thy rival hero has returned Two princes—(each to the other) Oh, how noble looking this prince is (They behold each other with love and affection) (Verse 16) Can it be our chance meeting can it be the excellence of his qualities, or an ancient acquaintance intimately formed in some previous life or some relationship between us two unknown by the power of fate? My heart becomes all attention on beholding him Sumantra—Generally this is the way of living beings that one person feels an ardent affection for some other person, which worldly people call friendship of the planets and love at first sight, the wise say that love is indescribable and without any apparent cause (Verse 17) There is no preventing that liking which is causeless for that is a thread composed of affection knitting together beings internally The two princes—(each to the other) (Verse 18) How am I to discharge arrows against this body, lovely like a po- lished fillet, on meeting which my frame through the desire of embracing it has its hair standing on end? (Verse 19) But what resource have I in dealing with one who has displayed his stern valour unless I employ weapons or what is the use of weapon of which such a man is not made the mark? What

244 TRANSLATION OF [ V. 19— will he say of me, if I thus turn back from the fight, though weapons are uplifted? For the warrior's code of honour, be- ing stern in its spirit, obstructs the course of affection Sumantra —(Marking Lava, with tears to himself) My heart, why dost thou become unsteady in a strange way? (Verse 20) That which was the germ of my hopes was al- ready taken away by fate, when the creeper has been already cut down, whence can there be the advent of a flower? Chandraketu —Venerable Sumantra, I get down from the chariot Sumantra —And for what purpose? Chandraketu —In the first place this hero may be honoured, secondly, worthy sir, I shall be thus observing the custom of the warrior caste properly "Men in chariots do not fight with men on foot," so say those that know the law Sumantra —(To himself) Alas! I am brought into a difficult situation (Verse 21) How can one like me forbid a righteous proceeding or how can I approve an action of which rashness is the only essence? Chandraketu —When even the elders of my family consult your worthy self, the dear friend of their father, on doubtful questions, pray why does the noble one now hesitate? Sumantra —Long lived one, your sentiment is quite con- sistent with the rules of duty (Verse 22) This is the law of battle this is the everlasting code (of honour), for this is the path of heroic action of the lions of the house of Raghu Chandraketu —The words of the noble one are most fitting (Verse 23) Thou knowest the chronicles and the legends and the treatises of law, and the custom of the house of Raghu Sumantra —(Embracing him with tears of affection) (Verse 24) Dear boy! How few indeed are these days that have passed since thy dear father, the slayer of Indrajit, was born! His son also follows his heroic conduct. For- tunately the race of Dasaratha has obtained stability (by worthy representatives) Chandraketu —(with pain) (Verse 25) When the eldest of Raghu's house is without an heir, how can there be true stability of our race? Reflecting on this, the three other elders of our family are tormented with grief

—V. 25 ] UTTARARĀMACHARITA. 245 Sumantra —Alas! torturing to my inmost heart are these words of Chandraketu Lava —Woe to me! My feelings are of a mixed kind. (Verse 26) As the night-lotus joys when the moon rises, so does my sight when he appears, but this arm of mine longs for battle, (arm) which is fond of my heavy bow tuneful on account of the string that resounds with a terrible twanging and that (arm) clearly reveals its awful heroic ardour Chandraketu —(Descends from the chariot) Worthy sir, Chandraketu of the solar race salutes you Sumantra —May the great primeval Boar grant thee success over thy enemy. Moreover, (Verse 27) may the sun who is the father of thy race, befriend thee in fight, may Vasishtha, who is the spiritual father even of thy fathers, give thee joy mayest thou have the might of Indra and Vishnu, of Agni and the Maruts, and of Garuda and may the charm of the twang of Rama's bow string and of Lakshmana's give thee victory Lava —Prince! Thou truly appearest exceedingly splendid when in thy chariot, enough, enough of this excessive courtesy Chandraketu —Then let the high-souled one for his part adorn another chariot Lava —Worthy sir, cause the prince to ascend his chariot Sumantra —Do thou also comply with the request of dear Chandraketu Lava —What hesitation can there be in employing one's own implements? But we are dwellers in the forest unaccust- omed to the management of chariots. Sumantra —Thou knowest, my son, how to behave in accordance with pride and courtesy, if moreover, Rama- bhadra, the descendant of Ikshvaku, were to behold thee such as thou art, then his heart would gush with affection Lava —Revered sir! That royal sage is said to be a good man (with an expression of shame) (Verse 28) We indeed are not so badly disposed as to impede sacrifices, moreover, who in this world does not greatly respect that king on account

246 TRANSLATION OF [ V. 28- of his virtues! Nevertheless, that speech of the guardians of the horse did indeed stir me to wrath because it awfully insulted the whole warrior tribe Chandraketu —(Smiling) Dost thou feel impatience (jealousy) even at the excess of my father's glory? Lava —Never mind whether I feel impatience or not But I ask this question Since we hear that the king of the race of Raghu possesses self restraint—he is not himself insolent, nor does insolence spring among his subjects, how comes it that his men utter speech fit only for Rakshasas? (Verse 29) The sages say, " the speech of the mad and the insolent is de moniacal, that is the source of all enmities, for that is the bane of the world " In such words they blame that kind of speech, but the other kind they praise (Verse 30) And wise men call that same speech, which is true and agreeable, which yields the objects of desires (like milk), which banishes misfortune which produces fame, which destroys sin—the cow, the mother of prosperity Sumantra —This boy, the pupil of Valmiki, has a pure character and speaks what is proper with a purity of speech that belongs only to sages Lava —But as to thy question, Oh Chandraketu—dost thou feel impatience at the excess of my father's glory—I have this to ask are the virtues of the warrior caste restricted in their manifestation to one individual? Sumantra —Thou dost not know the king of the race of Ikshvaku which makes you say so Therefore cease from asserting too much (Verse 31) Thou hast certainly dis played thy courage by the slaughter of the soldiers But thou oughtest not to persist in the case of the subduer of Jamadagnya Lava —(with a laugh) Worthy Sir! what cause for boast ing is there in this that the king is the subduer of Jamadagnya? (Verse 32) Since it is a well known fact that in speech consists the might of Brahmanas, as to the might of the two arms—that belongs to Kshatriyas, Jamadagnya who took weapons in hand was a Brahmana, what praise to that king for subduing him! Chandraketu —(with an air of agitation) Worthy Sir! have done with this exchange of words (Verse 33) This

—V. 33 ] UTTARARĀMACHARITA. 247 now is a new and wonderful incarnation of manliness, in whose eyes even the revered son of Bhṛgu is no hero and who does not know the holy actions of my father, on account of which the ample boon of security was obtained by the seven worlds Lava —Why who does not know the exploits and the greatness of the lord of Raghu's race? It indeed something might be said—but I suppress it (Verse 34) Those old men are people whose deeds are not to be criticized, let them be Why describe them! For, they whose glory is undiminished even by the slaughter of the wife of Sunda are the great ones in the world. And those three steps which were taken in the battle with Khara though not quite in retreat and Rāma's skill in subduing the son of Indra—on that head also people are well informed. Chandraketu —Oh thou that hast broken through all bounds of decorum in reproaching my father in truth thou boastest over much Lava —Ha he frowns even at us. Sumantra —Their anger has blazed forth. For, (Verse 35) tremor produced by intense feeling agitates their knots of hair fastened up on their head, their eyes which are naturally a little red like a leaf of the pink lotus, spontaneously assume a fiery glow, their faces, on account of the knitting of their eyebrows suddenly dancing, wear the beauty of the moon with its spots made prominent, or of a lotus over which bees are hovering The Princes—Then let us go to a spot suitable for fighting [Exeunt all] ────────── Act VI. (Enter a pair of resplendent Vidyādharas in an aerial vehicle.) Vidyā.—Ha! the valorous deeds of these two princes of the race of the sun who have suddenly engaged in a terrible combat, having the spirit of their warrior-caste kindled to a flame—deeds that confound with amazement gods and demons! For, my beloved, behold! behold! (Verse 1) Of the warriors stretching the bow on which the bells tinkle, producing

248 TRANSLATION OF [ VI ]— a gingling sound, loud resounding on account of the end of the bow, the big string of which is twang- ing, and so showering arrows unceasingly, the marvellous combat goes on terrible to the worlds. (Verse 2) And for the manifold welfare of both the champions is sent forth, loud like that of a cloud, the booming of the celestial drum. There- fore let us discharge continually on both these heroes a rain of flowers the falling of which is charming on account of numerous and full-blown golden lotuses, which is lovely with the honey of a multitude of tender jewel-buds from the trees of the immortals. Female Vidyā.—But why has the heaven in a moment become yellow as if by means of streaks of lightning suddenly flashing forth? Vidyā.—What! does there indeed to-day (Verse 3) take place the opening of the lids of the eye of Siva set in his fore- head, flashing forth with a brightness like that of the sun whirled round by the whirling of Tvashtri's wheel? Ah! I perceive Chandraketu, being provoked, has employed the unrivalled weapon which is presided over by the deity of fire from which issue forth streaks of fire. For at present (Verse 4) the multitudes of heavenly cars have indeed fled with their banners and chowries singed and rendered variegated, while fire bearing the lustre of a new kins'uka flower burns this line of silken flag-cloths. Here has gone forth the adorable fire terrible on account of the sparks that are emitted with a sound sharp like that of the loud splitting of the fragments of the thunder-bolt, and that (fire) is awful with a host of tower- ing fierce, greedy and bright flames. And vehement is its scorching heat on all sides, therefore screening my beloved with my body I will go to a distance. (Does so.) Female Vidyā.—Happily is the heat that had only partially affected me kept off from me, whose rolling eyes are half-closed from delight, by means of contact whith the body of my lord, which is cool like a necklace of pure pearls, glossy, smooth and fleshy. Vidyā.—Ha! what have I done? or, (Verse 5) a beloved person without doing any special act drives away sorrow by the joy (he causes), for whoever has a dear friend has a possession of inestimable value.

-VI 5] UTTARARĀMACHARITA 249 Vidyādharī—How is this? the face of heaven is overcast with rain clouds dark like the neck of an intoxicated peacock, which are adorned with the play of streaks of lightning mov- ing around with frequent and fitful flashes. Vidyādhara—Ha ha this indeed is the power of the water weapon employed by prince Lava. What do I see? The fire-weapon is quenched by the meeting of thousands of rain showers continually going Vidyādharī—It delights me It delights me Vidyādhara Oh oh Alas alas Everything in excess is harmful for all creatures tremble, being thickly covered with darkness rendered dense by clouds hoarsely roaring, with the tumult caused by a series of violent winds of the time of uni- versal destruction, as if they were struggling in the terrible cavernous jaws of Death opened to swallow the world at one gulp, as if they had entered the maw of Vishnu, all his senses being torpid in his yogic sleep at the end of the yuga. Bravo! Chandraketu bravo! opportunely hast thou discharged the weapon of the wind, since, (Verse 6) the clouds though numerous have been dispersed somewhere by the wind, as real knowledge disperses the delusive appearances in Brahma. Vidyādharī—My lord! who now is this that, whirling round the lappet of his outer garment with hand uplifted in an agitated manner, having forbidden from afar with sweet and affectionate words the martial toil of these two princes, causes his car to descend between them? Vidyādhara—(observing) This is the lord of the house of Raghu having returned from killing Sambuka. (Verse 7) Having heard the calm words sent forth by the mighty hero and stopped their combat through respect for him, Lava is calmed and Chandraketu also is bending humbly. May pro- sperity befall the king by being united to his sons! Therefore let us leave this place. (Exeunt) Here ends the mixed Vishkambhaka. (Then enter Rama with Lava and Chandraketu in a suppliant posture.) Rama—(Descending from the car Pushpaka) (Verse 8) Oh Chandraketu, moon of the race of the sun, come quickly, and embrace me closely, let the burning even of my heart

250 TRANSLATION OF [VI 8- be allayed by means of thy limbs cool like a lump of snow. (Raising him up and embracing him with tears of affection). Is it well with you, the wielder of celestial weapons? Chandraketu—It is well with me now that I have fortunately come in contact with Lava, of wonderful exploits and charming presence I, therefore request that my father should look upon this warrior of straightforward valour with an equally affectionate eye as on me or even still more Rama—(Observing Lava) I am glad that this friend of my child is of very dignified, lovely and auspicious appearance (Verse 9) He seems to be the science of arms incarnated in corporeal form to deliver the worlds, he is as if the duty of Kshatriyas having assumed a body to protect the treasure of Vedas, he is an assemblage of all the powers, or a collection of all the virtues he seems to be the aggregate of the merit of the world standing outwardly manifest before us Lava—(to himself) Ha! this great man has pure majesty and appearance (Verse 10) He is the one great abiding place of security, affection and devotion, and the grace of supreme Duty, handsome in form. Oh wonder! (Verse 11) My enmity has ceased, affection blended deep with bliss, springs up that haughtiness departs, I know not where, modesty makes me bend low, having seen him why am I in a moment subdued? Or rather the fact is that great men, like holy pla- ces possess an inexplicable but priceless overcoming influence. Rama—Ha! why is it that he on a sudden gives me rest from my grief and fills my heart with affection from some un- known cause? Or rather to say 'affection has regard to obvious causes' is contradictory in itself (Verse 12) Some mysterious internal cause binds things together, and affections do not depend upon outward conditions, for the lotus expands at the rising of the sun, and the moon-gem streams when the cold-rayed moon rises Lava—Chandraketu! who is this great personage? Chandraketu—Dear friend, surely this is my revered father Lava—Then in duty he is mine also, for thou didst call me your dear friend. But there are four heroes of the story of the Rāmāyaṇa that claim this title from thee, therefore tell me something particular about him.

--VI. 12] UTTARARÂMACHARITA. 251 Chandraketu—Surely know this is the eldest of them Lava—(joyfully) What! Is this the lord of the race of Raghu? Auspiciously has this happy day dawned upon me in that I have seen this king. (Looking at him modestly but with eager curiosity) Father Lava, the pupil of Vālmīki, respect- fully salutes thee. Rāma—(affectionately) Long mayest thou live! come hither. (embracing him affectionately) My child! away with this excessive modesty. Again and again fold me in a close embrace. (Verse 13) Thy touch, thick, smooth, and soft like the developed middle leaf of a lotus which is full blown, delights me, being cool like the nectar of the moon and the juice of sandal wood. Lava—(To himself) Such disinterested affection he has for me, while I, an ignorant fellow, have taken up arms to commit hostility against this very person. (Loudly) Let my father forgive the childish folly of Lava. Rāma—What fault did my child commit? Chandraketu—Having heard the proclamation of my father's exploits from the escort of the horse he played the hero. Rāma—Surely this is creditable to a Kshatriya. (Verse .14) A man of valour cannot endure that the (fame of) the valour of others should be spread abroad, such is his real character, which is not assumed because it has been so fixed by nature, if the god, the author of day, burns unceasingly with his rays, why does the fire-stone vomit flames as if insulted! Chandraketu—Intolerance also appears graceful in this great warrior alone. For let my father observe, by means of the weapon of stupefaction employed by my dear friend, our armies are fixed motionless on every side. Rāma—My dear Lava, let the weapon be withdrawn, and you too Chandraketu comfort the forces bewildered on ac- count of having been paralysed. Lava—As my father bids. (He remains in meditation) Chandraketu—As you order. (Exit) Lava—Father, the missile has ceased to work. Rāma—My child these weapons which can only be em- ployed and and withdrawn by means of secret charms are handed down by tradition. (Verse 15)—[Repeated vide p. 193 ] Then the revered Kris'āśva told the secret knowledge of

252 TRANSLATION OF [ VI. 15- the whole lore of the mantras about these to Vis'vamitra, who had been his pupil for more than a thousand years, and that revered person communicated it to me. This was the previous order of teachers. And now I ask how didst thou obtain it, noble youth ! Lava —The weapons revealed themselves to us two spon- taneously Rāma —( Reflecting) What cannot be possible ! Wonder- ful greatness may be caused by the ripening of exalted merit. But why dost thou use the words 'to us two' ! Lava —We are twin brothers Rāma —Where is that other brother ! ( Behind the scenes ) Dandāyana ! ( Verse 16 ) Is there indeed a fight taking place between Lava, the long lived one, and the soldiers of the king as the report goes ! What dost thou say ! "friend, it is so." Let the title of supreme lord to-day become extinct in the worlds, and let also the fires arising from the weapons of the Kshatriyas be extinguished Rāma —( Verse 17 ) But who is this of a complexion dark blue like sapphire, that by his very voice covers me with horripilation, making me thereby resemble a Kadamba tree that puts forth buds at the moment of the deep roar of a fresh blue cloud ! Lava —This is that elder brother of mine, noble Kusa, who has returned from the hermitage of Bharata Rāma —( with admiration ) My child, call him of long life also here Lava —So I will. ( He advances towards Kusa ) ( Enter Kusa ) Kusa —( brandishing his bow with emotion, delight and courage ) ( Verse 18 ) If there should be a fight with the kings of the solar race, who, from the time of Manu the son of Vivasvat, have offered to Indra the boon of protection, and kindled the fire of their martial spirit to burn the haughty, then fortunate would be this bow, the string of which has lights waved round it by the terrible points of the flames that flash forth form the fiery arms. ( He advances with haughty strides )

—VI. 18 ] UTTARARĀMACHARITA. 253 Rāma —There is a marvellous excess of heroism in this warrior boy (Verse 19) His look regards as straw the best prowess of the three worlds, his gait firm and proud seems to bend down, as it were, the earth even in boy-hood he possess- es massiveness like that of a mountain can he be the incarna- tion of the heroic sentiment or of pride hither advancing? Lava —(Advancing) Victory to my noble brother! Kuśa —Longlived one, what is this talk about a fight? Lava —Oh it is a trifling matter My revered brother, however should give up his haughty bearing and behave modestly Kuśa —For what reason Lava — Here stands the king the lord of Raghu's race and he shows affection to us two and is longing for thy approach Kuśa —(reflecting) That hero of the story of Rāmā- yaṇa, the protector of the Vedic treasure Lava.—The same. Kuśa —That great man is one whose holy sight is to be desired, but I cannot conceive in what way he is to be app- roached by me. Lava —Just as we should approach our elders. Kuśa —How can this be? Lava —The high-minded and courteous Chandraketu, the son of Ūrmilā, out of friendship, addresses me with the title of a dear companion, therefore on account of those my relations with him that royal sage becomes our father in duty (or by courtesy). Kuśa.—In the present case humility though shown even to a Kshatriya is not blameable. (Both walk about) Lava —Let my noble brother behold this great hero, the excellence of whose various superhuman actions may be inferred from his form, majesty and serenity Kuśa —(Observing) (Verse 20) Oh! how gracious his form and how sanctifying his majesty! Rightly did the bard of the Rāmāyaṇa transform the goddess speech (into the form of that poem) (approaching) Father, Kuśa, the disciple of Prāchetasa, salutes you. 22

234 TRANSLATION OF [ VI. 21— Rāma—Come, come, boy, long may you live! (Verse 21) Through affection I am eagerly longing to embrace your body, which is smooth and sleek like a cloud filled with water. (Having embraced him, to himself) Can this boy be my child? (Verse 22) For when I embrace him, he, as it were, bedews my body with a stream of nectareous fluid as if he were the essence of my body produced from my affection and flowing forth from every limb, as if he were all my life standing without me revealed in bodily form, as if he were created by the gushing of my heart agitated with deep joy. Lava—Father! The sun is shining right on the fore- head, therefore take a seat for a moment in the thick shade of this Sala tree. Rāma—As my child likes. (All walk about and sit down according to rank.) Rāma—(To himself) (Verse 23) Ha! though lined with modesty the ways of Kusa and Lava, their gait, their attitude, their manner of sitting, and so on, suggest (future) imperial rank. (Verse 24) And the charms of their beauty, which are natural and inseparable from their body, proclaim a grace attractive in every part, as those charming rays indicate the flawless moon or the drops of honey an expanded lotus. And I see in them abundantly manifested the beauty of the princes of the race of Raghu (Verse 25). Their body is dark blue like the neck of a full grown pigeon and has well turned shoulders that resemble the neck of a bull; their look is steady like that of a pleased lion, and their voice is deep like that of the drum of rejoicing. (Observing them carefully) Ha! not only does their form resemble mine, (Verse 26) but various resemblances to the daughter of Janaka are noticeable in this pair of boys, for him who has requisite skill to mark them. Surely that face of my darl- ing, beautiful like a young lotus, has, as it were, again been submitted to my eyes. (Verse 27) Here is the same stamp of the upper lip, beautiful with the gleam of teeth clean and white and the same fascinating ears, and although the eyes are red and blue, nevertheless there is in them the same wave of beauty. (Reflecting) This is that very forest, inhabited by Prāchetasa, where indeed the queen was abandoned, and this is their appearance and this their age.

—VI. 27 ] UTTARARÂMACHARITA. 255 and majesty. And the fact that the missiles disclosed them- selves to them of their own accord makes me thus reflect. Can it be my permission to the missiles at the time of look- ing at the pictures that has taken effect? For we have heard that the missiles did not pass without traditional instruction even among men of old time, and moreover this exceeding joy of my heart gives assurance to my soul that is floating (on doubts). That they are twins also greatly agrees with my own experience. For I had often marked that the queen in her pregnancy was blessed with twins. (weeping) (Verse 28) For when the love, that had already taken root, had grown with our familiarity, it was I who first perceived with the gentle touch of my palm the two-fold nature of the foetus in her womb as we were alone, she with her eyes closed from a sense of natural coyness though feeling per- fectly at ease, and it was after some days that she came to know herself. (Having wept) What then shall I ask the e boys on some pretext? Lava —Father, what means this? (Verse 29) A flood of tears has given to thy face, which gives prosperity to the worlds, the beauty of a dew besprinkled lotus. Kusa —Oh my dear brother! (Verse 30) Of course without the queen Sîtâ what must not be a source of grief to the lord of Raghus? For, truly the whole world becomes a wilderness on the loss of the beloved, and that love he felt was so great, and that separation also is endless, why dost thou ask such a question as if thou hadst not studied the Râmâyaṇa? Rama—(To himself) Oh, they talk with indifference. Enough of questions. Foolish heart, what means this sudden unsteadving emotion of thine? Having thus revealed the agitation of my heart, I have become an object of pity even to the boys. Well, I shall change the topic. (Aloud) My children, there is a poem called Râmâyaṇa, the outpouring of the learning of the revered Vâlmîki, the panegyric of the race of the sun, I wish out of curiosity to hear a little from it. Kusa —The whole of that composition has been studied by us. Now there recur to my memory these two verses in the last canto of the part that describes Râma's boyhood. Rama —My darlings, repeat them.

256 TRANSLATION OF [VI. 31— Kus'a —(Verse 31 & 32) "Sîtā was naturally dear to the high-souled Rāma, but that dearness she increased by her own virtues, in the same way Rāma was dearer even than life to Sîtā, but their hearts alone knew their mutual affection Rāma —Alas! very terrible is the shock to my inmost heart Alas! my queen, even so it was Ha! ha! the incidents of worldly life, unpleasant on account of sudden reverses and ending in the grief of separation, afflict us (Verse 33). Where now is that great delight abounding in the most intimate confidences? Where that mutual love and where the deep emotions full of admiration for each other and where that union of hearts in joy or sorrow? Nevertheless this life of mine still throbs, and the accursed one does not cease Oh pity! (Verse 34) I have been made to remember the time, though it is painful to remember, which was charming on account of the wonderful disclosing at one and the same moment of the thousand virtues of my beloved (Verse 35) When the bud like breasts of the fawn eyed one that had just made their appearance expanded a little after some days, (a time) when love, deep by the combination of youth, affec- tion and desire, throbbed saucily in the heart but bashfully in body (in outward demeanour) Lava — And this is a verse spoken by Rāma to Sîtā when they were sporting on the banks of the river Mandā- kinî and in the forest of Chitrakuta (Verse 36) 'This slab of stone in front of us was placed as if for thy sake round which this Kesara tree has as it were rained flowers Rāma —(Smiling with an expression of shame, affection and sorrow) Boys are exceedingly innocent, especially these who live in a forest Ha queen! dost thou remember that place which witnessed the intimate confidence of that time? (Verse 37) I see as it were before me thy face, becoming cool by means of the dews of fatigue, gleaming with moon like forehead, which is overspread with curls agitated by the gently moving breeze of the Mandâkinî, the cheeks of which are radiant though not dyed with saffron, beautiful with fascinating ears, which are charming even in the absence of ornament (Remains as if petrified then piteously) what wonder ho! (Verse 38) By long and repeated brooding one creates and

-VI. 38 ] UTTARARĀMACHARITA 257 places in front one that is dear, surely even though far off a dear person does thus produce consolation, but certainly the world is a withered desert when one's wife is dead, then the heart is scorched as if in a heap of burning husk. ( Behind the scenes ) ( Verse 39 ) Vasisht'ha Valmiki, the queens of Dasa- ratha and also Janaka together with Arundhati, terrified all of them at hearing of the quarrel of the boys, are coming tardily on account of their limbs weakened from old age and also on account of the distance of the hermitage though eager in spirit slow from fatigue Rama —What! Revered Arundhati Vasisht'ha, my mothers and Janaka too all here. O ill luck. How can I see them! ( Looking sorrowfully ) Alas that father Janaka has by chance come to this very place is a stroke of the thunder- bolt to me an unlucky being. ( Verse 40 ) I beheld that meeting of the two fathers on the auspicious, festal occasion of their childrens marriage at which Vasisht'ha and others were present delighted on account of the desirableness of the connection and now I who am in this plight witness my father's friend after such a strange calamity has occurred, why am I not cleft in a thousand fragments! But what can Rama not do! ( Behind the scenes ) Alas! alas! oh pity! ( Verse 41 ) Having suddenly beheld the lord of Raghu's race in such a state with his splendour subsisting in majesty only, after recalling to life Janaka who swooned first, the mothers in their distress are themselves falling into a swoon. Rama—Alas my father! Alas my mother! Alas Janaka! ( Verse 42 ) Your pity is thrown away upon me, wretch that I am, for I showed no pity to her who summed up in herself the whole blessedness of the families of Raghu and Janaka. I will, however, pay my respects to them Kusa and Lava —This way, father, this way ( They walk about over-powered with feeling. Exeunt all ) End of Act VI Styled "The Recognition of the princes."

258 TRANSLATION OF [ VII. 1— Act. VII (Enter Lakshmana) Lak.—Well! well! To-day the revered Valmiki, having summoned together with us the people including Brahmanas, Kshatriyas, citizens and country people, by his power has placed here the whole world of creatures movable and immor- able, consisting of the host of the chiefs of the gods, demons, animals and serpents. I also have received a command from my noble brother in these words:—'Dear Lakshmana! we are invited by the revered Valmiki to behold his own composition being acted by Apsarases, therefore go to the theatre on the bank of the Ganges and seat the spectators. And I have seated the whole assemblage of mortals and immortals in their proper places. But here (Verse 1) comes my noble brother, in this very direction, out of respect for Valmiki, he who has undertaken the difficult vow of a hermit, though still in- habiting a kingdom for a hermitage. (Enters Rama) Rama—Dear Lakshmans, have the distinguished spec- tators taken their seats. Lak.—Yes. Rama—But these two boys Kusa and Lava should receive as much respect as may be shown to dear Chandraketu. Lak.—I have already acted accordingly knowing full well your Majesty's love towards them. But here is the royal seat spread out, let my noble brother sit down on it. Rama—(Sits down). Lak.—Ho, let the play begin. Sutradhara—(Entering) Hear, hear! the revered Valmiki, who speaketh the truth, thus commands the animate and the inanimate world. Here is that sanctifying and sweet composition which I, perceiving with the prophetic eye of a sage, composed full of the sentiments of pathos and wonder, you should be attentive to it on account of the importance of the matter. Rama—This is the meaning of what has been said: Sages have an intuitive perception of duty. The knowledge of these revered men is unaffected by passion and is a receptacle of truth, is in no case baffled, therefore it should never be doubted.