उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

-VII 1] UTTARARÂMACHARITA. 181
criticizes the poet for these words वीर०, however, defends
the poet 'इत्यादि वाक्यम् । एतच्च सिंहासनव्यासौपसंख्यानेऽपि अगस्त्य-
दौहृदनामवन्नास्तीत्येवेति मन्तव्यम् । दृष्टा एव सदेवासुरेति ऋष्यादीनामपि तत्र
संनिधानसद्भावेऽप्या तद्गौरवभावात्सिंहासनातिरेकेणाशीर्वासनमेव युक्तत्वात् । एते-
नात्र कवेः प्रमादवचनं प्रत्युक्तम् ।' प्रस्तूयतां begin Henceforward we
have the गर्भाङ्क ( drama in a drama ).
P 144 सूत्रधार-This is not the सूत्रधार of the original
drama, but of the गर्भाङ्क composed by Vâlmîki that was
represented before Râma. A ऋषि is defined by साहित्यदर्पण (VI)
as 'अदृष्टरजप्रवेशो यो दृष्टसर्वसुखत्रिभाक् । अदृष्ट्वा सम्भाष्य कुर्यात् फल्गुवा
न हि । भूतार्थं वदति इति-one who speaks the truth (i.e. things as
they happened ) आद्यप्रजापति-because he was a mighty sage इदम्
is to be connected with किंचिदुपनिबद्धं वचनं समुपाध्वं कल्याणीषु रथी-
दयितम् किंचिद् something उपनिबद्धम् composed तत्र अवधेयम् you
should listen to it attentively on account of the importance of
the matter. The reading काव्यगौरवात् means 'out of regard for
the poem'. It is to be noted that the गर्भाङ्क was composed by
भवभूति himself and is represented in the drama as if it was com-
posed by वाल्मीकि. This suggests that भवभूति is as great a poet as
वाल्मीकि इत्युक्तं भवति-this is what is said. राम explains what the
words of the stage-manager virtually amount to. साक्षात्कृत धर्म-
णे that have an intuitive perception of धर्म (religious duties)
धर्म becomes धर्मन् at the end of a बहुव्रीहि compound 'धर्मादनिच्केवलात्'
पा ५ । ४ । १२४. These words are a reminiscence of the following
from the निरुक्त 'साक्षात्कृतधर्माण ऋषयो बभूवुस्तेऽवरेभ्योऽसाक्षात्कृतधर्मभ्य
उपदेशेन मन्त्रान् सम्प्रादुः' (chap. I ). अमृतभरानि- (अमृतं बिभ्रति इति )
that bear (possess) nectar (i. e. delightful truth). This
word seems to be a paraphrase of the word वचनामृत used in
the speech of the सूत्रधार. The word is formed on the analogy
of स्तनभरा which occurs in the मालतीमाधव (Act III) and in
the योगेश्वर. G. says that the poet commits a mistake in using
the word, as it is against पाणिनि, who allows such forms as
अमृतम्भर only in the sense of संज्ञा ( a proper noun ) 'संज्ञायां
भृतृवृजिधारिसहिदमिखटः' पा ३. २. ४६. दृशोऽमले-Vide notes p. 128
प्रज्ञाने correct intuitions. न हीयन्ते never prove false (lit
are never defeated) इति For this reason अतः तद्गति they
should not be doubted. हताशास्त्वां दग्ध all whose hopes are
gone hopeless. The reading इतस्या शास्त्रा is not so good. The
beast's may be said to be दग्ध, as she will not allow herself to
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