उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

carried away by Rāvaṇa. आयासकारिणा causing trouble. अपिनिष्कम्प
स्तम्भितं च मनः कृत्वा यस्य तस्य--though my heart is very firm and
steady, निष्कम्प motionless स्तम्भित made steady. संस्तुतानि तानि
तानि नियतस्थानि तेषां दर्शनात् संस्तुत वेग (still) my excitement has
become fierce (or boundless) by seeing those various familiar
things that were dear to me. The things referred to are those
in पञ्चवटी which have been mentioned in the preceding dialogue
between वासन्ती and राम. संस्तुत=परिचित. वृद्दान् to explain
Verse 36. The principal sentence is कोऽपि मनोविकारः प्रसह्य
प्रमथ्नाति—Some indescribable emotion of the heart spreads over
me vehemently. रोद्धे सम्भ्रमाय in order to stop (or check) the
growth (उन्मन्मन्) of the sorrow (करण) that is excited and
gone beyond bounds. वेगाया (मदाघाया) उद्दोल क्षुभितस्य च करण-
स्य उन्मन्मन् (वृद्धिं) तस्य सम्भरणान् यो भित्त्वा after having again
and again baffled (lit broken) every effort which is made by
me in my mind with great difficulty. सैकतं ओघः just as a flood
of water of irresistible velocity breaks through a dam (सेतु)
of sand and spreads. Connect तोयस्य with ओघः. We have to
expand the last line into अप्रतिहतजव तोयस्य ओघः सैकतं सेतुं भित्त्वा
भित्त्वा यथा प्रसरति. अप्रतिहतः रयः (वेगः) यस्य रेतस्--from सिकता
with affix अण् according to 'सिकताभ्यश्च्छः' पा. ५. २. १०४ (सैकतो
घटः । शाकरः ।). Most editions read क्षोभोद्दोल० The meaning then
is क्षोभा (चञ्चल) उद्दोल (waves) यस्य सः क्षोभोद्दोलः अतएव क्षुभित-
स्य—which is agitated because it rises high. 'महास्तू' इत्यर्थः'
इत्यमरः. Or it may mean 'extremely unsteady' क्षोभात् (चञ्चलात्)
ओघः संविघटन क्षुभितश्च &c. This reading is not bad, but it is
not so easily construable as the one in the text. G. seems to
have read 'हेतोद्दोल' which means 'easily unsteady'. This is not
good. Some read करण for जन. हेतोद्दोलश्च तत् क्षुभितं करणं
तत्करणं or एतन्निश्च क्षुभितन्ते च करणानि (इन्द्रियानि) &c. This is
not a happy reading. राम tries not to check his organs or
mind, but rather his outbursting sorrow. This is what he says
in the words अपिनिष्पन्न &c. The reading हित्वा (having aban-
doned) does not yield a good sense.
P. 73. दुर्वार-दुःख its own grief being removed by this
agitation of the sorrow (of my lord) the operation of which is
irresistible and terrible. दुर्वारं दारुणं च आरम्भः यस्य, परिमुषितं
निजदुःखं यस्य—this qualifies हृदयम्. सीता means that the manner in
which Rāma is lamenting frightens her so much that she has
forgotten her own sorrow and is stupefied by the thought of