उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

110 NOTES ON [ III 42—
account of his intense sorrow he hardly gets any sleep स मा-
that very delusion which is caused by my brooding repeatedly
(over the image of सीता ), follows me again and again अनेकवार
परिकल्पना सदा निर्मित The idea is the same as that contained in the
words 'नून सङ्कल्पाभ्यासपाटवोत्पादान एष रामभद्रस्य भ्रम' ' (p. 61 text)
On सर्वथा वीर० says 'मम वामन्त्याक्षानुपलम्भाद् निद्राया अभावेन स्वप्नानुपपत्तेश्च
सर्वप्रकारेणापि सीतास्पर्शनं भ्रमरूपमिति भावः' The word भगवान् is ap-
plied to विप्रलम्भ ironically or it means 'very powerful'
'ऐश्वर्यस्य समग्रस्य धर्मस्य यशसः श्रियः । वैराग्यस्याथ मोक्षस्य षण्णां भग
इति स्मृतः' क्षीरस्वामी वीर० says 'भगवानित्यनतिलङ्घनीयत्वप्रयुक्तपूज्यता-
ख्यापनार्थम्' विप्रलम्भ deceived सीता takes the blame upon her
self, because she by touching Rāma induced the belief
in him that she was near him and then withdrew her
hand पश्य-वासन्ती wants to divert Rāma's mind and
therefore shows him other objects Verse 43 पौलस्त्यस्य रथ
(see) here the iron chariot of Rāvaṇa broken by जटायु For
पौलस्त्य, see notes (p 5) In this line the word is जटायुषः, while
in the third line it is जटायु विघटित broken कार्ष्णायस —कृष्णं
अयः तस्मात् निर्मितं अय (n) metal in general, also, 'iron
पुरतः in front The reading पश्यैते is not good as the words पश्य
पश्य in the beginning are common to the whole verse पिशाच
खरा asses that had mouths like those of goblins and of which
only skeletons remain पिशाचानामिव वदनानि येषान् कङ्काल शेषं
येषाम् 'स्याच्छरीरास्थि कङ्कालः' इत्यमरः 'रासभा गर्दभा खराः' इत्यमर G
explains खरा as mules खड्गेन छिन्ना चासौ जटायुपक्षतिश्च एताः रीता
here are the wings of जटायु cut off by the sword (of रावण) पक्षति
f the roots of wings. 'स्त्री पक्षतिः पक्षमूलम्' इत्यमरः 'पक्षात्तिः' पा 5 2 25
(मूलग्रहणमात्रमनुवर्त्तते । पक्षस्य मूलं पक्षतिः । सि कौ ) We may also take
यद्न पक्षति as an adjective qualifying अरि खड्गेन छिन्ना जटायुपक्षति
येन In that case इतः would mean from this place (darted up
into the sky the enemy ) भीता दरि (here) the enemy (रावण),
carrying Sītā who was trembling rose up in the sky, resembling
a cloud charged with lightning flashing inside. चलन्तीम्-trem
bling (through fear of रावण) The reading ज्वलन्तीम् is good and
preferable to चलन्तीम् It means burning (with anger or with
the lustre of her chastity and beauty) अ तस्यांऽन्तर् विद्युद् यस्य सः,
or अन्तः विद्युद् यस्मिन् अभ्रम् उद्द्यन् स्फुरन् busy (here flashing) This is
a fine simile The swarthy and large bodied Rāvaṇa is compa-
ed to the cloud the fair and trembling Sītā to the brilliant and
flashing lightning याम् acc sing of दी अभ्युदगात्-Aorist of