उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

116 NOTES ON [ III. 46—
that she must look upon herself as extremely fortunate in that
she obtained, though for a short time, a sight of राम after so many
years. Here राम is spoken of in terms of the full moon. This
indicates the व्यभिचारिभावनिर्वेद (resignation, dejection). अहो
धानकम् Oh, how strange is the arrangement of incidents (in the
lives of राम and सीता). It also means the plot of a drama.
Here भवभूति indirectly suggests that his own skill in arranging
the events of his plot is superb. Verse 47. एको विकारान्
The identical sentiment of sorrow, appearing different in con-
sequence of (the presence) of different circumstances, seems
to assume several different forms. तमसा says:—the sentiment
underlying all these strange and manifold incidents of the
lives of राम and सीता is only one, viz. करुण. But on different
occasions, that sentiment presents other appearances on
account of the external conditions in which that sentiment
has to operate. At one time the sentiment may border
upon शृङ्गार, at another time it may verge upon वीर, but all the
same the under-current running beneath all these outward
manifestations of शृङ्गार or वीर is always करुण. In order to illus-
trate this, तमसा gives an illustration. आवर्त...समग्रम् just as
water (assumes) the various forms of effects, whirlpools, bub-
bles, waves, though all that is (in reality) water only. Supply—
जायन्ते after अम्भो यथा. आवर्त—whirlpool. Whirlpools, bubbles
and waves are manifested in water. When we see them, we are
not to suppose that they are entirely distinct from water,
which is their substratum. They are in reality various forms
and phases of water. Without water they cannot be. Similar-
ly in the life of राम and सीता, करुण is the all-pervading sentiment
though at times we may see it in the form of शृङ्गार or वीर on
account of the conditions under which it is operating. The
word विवर्त has been explained above (notes pp. 58-59). It is
to be noticed that the word occurs here in juxtaposition to
विकारान्. This may plausibly be urged as a reason for holding
that the word विवर्त was used by the author in the sense of विकार
and not in the strict technical sense as explained on p. 59 of the
notes. But the occurrence of the word in the 6th Act in the
verse 'विद्याकल्पेन मरुता मेघानां भूयसामपि। ब्रह्मणीव विवर्तानां क्वापि प्रविलय-
यः ॥' lends support to the view that the technical sense of the
word was known to the author. The words क्वापि प्रविलय require
that the appearances manifested in ब्रह्म exist no more and that