उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

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.

—VII. 1 ] UTTARARÂMACHARITA. 259 (Behind the Scene.) Ah noble Lord! Ah! prince Laksh- mana here I am alone, helpless, the time of my delivery being near, hopeless—and the wild beasts long to devour me, therefore I now—wretched woman—will throw myself into the Bhâgîrathî Lak —(to himself) Alas this is something quite unexpected. Sûtradhâra —(Verse 2) The queen, the daughter of the earth deserted in the great forest by the king throws herself into the goddess Gangâ, in the throes of child birth [Exit ] (End of prologue) Râma —(with tears) Queen queen! care for Lak- shmana. Lakshmana —My lord this is a play Râma —Alas queen my dear companion in my sojourn in the Dandaka wood. This calamity has befallen you on account of Râma. Lak —My noble brother will just look at the performance Râma —Here I am ready, hard as adamant. (Then Sîtâ enters supported by Earth and Gangâ, each of them holding a son in her lap) Râma —Dear Lakshmana, I seem to enter some unknown and sudden gloom. Support me The two Goddesses —(Verse 3) Take heart, oh blessed one, thou art highly favoured with good fortune oh princess of Videha, within the water thou hast given birth to two sons, who shall uphold the race of Raghu Sîtâ —(regaining herself) Happily have I given birth to two sons. Alas! my lord (Faints). Lakshmana —(Falling at Râma's feet) My noble brother! We are blessed with good fortune The race of Raghu has budded auspiciously (Observing) Alas! alas my noble brother has fainted overwhelmed with the flood of tears that burst forth (Fans him) Prith. —Child take heart Sîtâ —(regaining herself) Revered one, who are you? Leave me Prith. —This is Bhâgîrathî the tutelary goddess of thy father-in law's family Sîtâ —Revered goddess, my homage to you.

260 TRANSLATION OF [VII. 3- Bhāg. —Obtain the auspicious fortune befitting your virtuous life. Laksh. —We are highly blessed. Bhāg. —This is your mother, Earth. Sītā —Alas! mother, you have seen me in this plight. Prith. —Come, my darling, come, my daughter. (Both faint having embraced each other.) Lak. —(Joyfully.) Fortunately has the noble queen been favoured by Gangā and Prithvī. Rāma —(beholding.) As fate would have it, this is still more pathetic. Bhāg. —All-triumphant is maternal affection since even the all-supporting Earth grieves. Or rather common to all is this thread of life which has the knot of infatuation of mind, and a source of misfortune to sentient beings. Goddess Earth, oh princess of Videha, take comfort. Prith. —Goddess having given birth to Sītā how can I take heart? (Verse 4) (First) there was her long stay in the midst of the Rākshasas; secondly her exile is extremely unbearable. Bhāg. —Who can indeed bar the doors of destiny when it is just ripening in the case of a certain individual? Prith. —Revered Bhāgīrathī! But all this is quite un- becoming on the part of your dear Rāma. (Verse 5) He showed no regard for the hand which he as a youth had firmly seized in boyhood, nor did he show any for me nor for Janaka, nor for fire, nor for the dutiful conduct (of Sītā) nor for his offspring. Sītā —Alas! I am reminded of my noble lord. Prith. —Ah, what is your noble lord to you now? Sītā —(with a blush and with tears) Or rather, it is as my mother says. Rāma —Mother Earth! I am even such an one as thou sayest. Bhāgī. —Revered Earth, you are the very body of the world (chief stay). Why then do you get angry with him as if you did not know him well? (Verse 6) A terrible scandal was spread abroad among the people and as for that purification by the fiery ordeal, as it took place in the island of Lankā, how can men here be expected to believe in it? This

—VII. 6] UTTARARÂMACHARITA. 261 is the precious family inheritance of the race of Ikshvaku that the whole world is to be kept contented, hence in such difficulty what was that darling to do? Lakshmana—Surely the divinities have an unobstructed knowledge of the minds of creatures. Ganga—Nevertheless I here fold my hands to you Rama—Mother Thou hast continued thy favour to the house of Bhagiratha. Prithvi—Goddess I am always favourably inclined towards you But I speak thus on account of the rush of affection that is unbearable at first Not that I am unaware of Rama's love for Sita. (Verse 7) Having abandoned darling Sita through the power of fate with tortured mind he lives only by his extra-ordinary courage and the merit of his subjects Rama—Surely elders are kind to children Sita—(weeping and with folded hands) Let my mother absorb me into her own self. Rama—What else could she say? Bhagi.—Heaven forbid! Mayest thou live for thousands of years without being absorbed! Prithvi—Daughter! you have to take care of your son Sita—I am helpless (without my lord) What have I to do with these (orphans)? Rama—My heart, thou art adamant Bhagi.—How canst thou be without a protector since thou hast a husband? Sita—Of what worth to me is my state of having a lord— a wretched woman as I am The two Goddesses—(Verse 8) How canst thou undervalue thyself, the world's blessing, by association with whom the purity even of us twain is increased? Lak.—Let my noble brother hear Rama—Let the people hear (Noise behind the Scenes). Rama—Something still more strange Sita—Why is the whole heaven, filled with tumult, thus in a blaze?

262 TRANSLATION OF [VII 9— The two Goddesses—Ah, we see it (Verse 9) Those very weapons of which Kris'as'va, Kaus'ika and Rama have successively been the masters, are manifesting themselves with the Jrimbhakas. (Behind the Scenes) (Verse 10) Queen Sita, we salute thee; thy sons are our resort, Rama having given us to them at the time of looking at the painting. Sita—Happily these are the presiding deities of the weapons. Ah my lord your favours shine upon us even now. Lak.—My noble brother had said that they would by all means wait upon her offspring. The two Goddesses—(Verse 11) A bow to you, mighty weapons! Blessed are we by your favour! You should wait upon the boys when meditated upon in the hour of need. May you fare well! Rama—The waves of grief broken by the confluence of astonishment and joy, being agitated, make my condition something wonderful! The two Goddesses—Rejoice, daughter! rejoice! Thy sons have now become equal to Ramabhadra. Sita—Revered ones! who shall perform for these the ceremonies necessary for Kshatriyas? Rama—(Verse 13) Lo Sita, who gladdens the race of the Raghavas protected by Vasishtha, alas, even she does not find one to perform the sacraments for her sons. Bhag—My daughter, why do you trouble yourself with this thought? When these boys are weaned I will entrust them to the venerable Valmiki who will perform the rites for them that are necessary in the case of Kshatriyas. (Verse 14) Valmiki is even like the two sages, Vasishtha and Angirasa, being the preceptor of both the families that of Raghu and that of Janaka. Rama—It is well thought of by the revered one. Lak.—My noble brother, I tell the truth, I recognize the boys Kusa and Lava as thy sons by these several characteristics. (Verse 15) For these two, possessing the mystic missiles from their birth, of heroic nature, both residing with Valmiki, both resembling the noble one in their features, are now twelve years old. Rama—In the consideration that these two are my sons my heart waves to and fro and I am stupefied.

—VII. 15] UTTARARĀMACHARITA. 203 Pṛi. —Come my daughter, sanctify (by thy presence) the regions below the earth. Rāma —Ah my dearest, thou art gone to another world. Sītā —Let my mother take me to a long rest in her bosom. I am not able to endure the terrible humiliation in the world of living beings. Rāma —What will the answer be? Pṛi. —I bid thee wait until thy two sons are weaned, afterwards I shall do as it shall seem proper (to me). Gaṅgā —So be it. (Exeunt the two Deities with Sītā.) Rāma —What! has the vanishing of Sītā actually taken place! Ah queen! Ah dear companion in my sojourn in the forest of Daṇḍakā! Ah goddess of virtue! Art thou gone to another world? (swoons). Lak. —Help, revered Vālmīki! Is this the object of thy poem? (Behind the Scenes). Remove the musical instruments. O creatures, including both animate and inanimate ones, mortals and immortals, behold now a holy miracle ordained by the great sage, the venerable Vālmīki. Lak. —(Observing) (Verse 16) The water of Gaṅgā is agitated as if it were churned and the sky is crowded with divine sages. Wonderful! the noble queen together with the goddesses Gaṅgā and Earth rises from the water. (Again behind the scenes) (Verse 17) Arundhatī, ador- able to the world, do a favour to us, Gaṅgā and Earth; we offer to thee Sītā, thy daughter-in-law of holy vows. Lak. —Oh! marvel! marvel! Look! look! my noble brother! (observing) Alas, even now my lord does not come to himself. (Enter Arundhatī and Sītā). Arundhatī —(Verse 18) Hasten, dear princess of Videha, abandon thy natural bashfulness, come, recall to life my darling with thy hand of which the touch is gentle. Sītā—(Touching in an agitated manner). Let my lord recover consciousness. Rāma —(Coming to himself and with joy) Ha! what is this! (After beholding the queen with joy and astonishment)