उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

P 14 संभ्रमेण with agitation. संभ्रमेण सह यथा स्यात् (अव्ययी-
भाव ) परशुराम on hearing that राम had broken asunder the
bow of शिव was extremely enraged as he was a pupil of शिव
He challenged राम to string another bow which परशुराम had
and which was वैष्णवधनु He further said that if राम could
make the वैष्णवधनु strung he would fight with him As परशुराम
had destroyed the क्षत्रियs twenty-one times दशरथ and the
ladies of राम's family were extremely afraid as to the
result of the meeting Then Rama made the bow strung
and fixing an arrow upon it asked परशुराम what he (राम)
should shoot at whether परशुराम's गति or the लोकs that he had
secured by तपस् परशुराम asked him to shoot at the latter See
बालकाण्ड सर्ग 75-6 for this episode सीता, on seeing भार्गव's
picture felt as if she was in the presence of भार्गव in flesh and
blood and therefore says कम्पितास्मि अयमत्रापार्येण—लक्ष्मण wanted
to say that राम deprived परशुराम of his लोकs, whereupon the
latter became जड and void of all glory As the रामायण says
'जडीकृते तदालोके रामे वरधनुर्धरे । निर्वीर्यो वीर्यसम्पन्नो रामो दाशरथिंनृपम् ॥ तेजो-
भिर्हतवीर्यत्वाज्जामदग्न्यो जगाम ह।' बालकाण्ड सर्ग 76 11-1° साक्षेपम्—
with the object of finding fault (with लक्ष्मण). राम did not like
that he should be praised and that the defeat of a great
personage like परशुराम should be dwelt upon So he shows by
his tone in saying 'अयि वत्स' &c that he is displeased. The
reading पाथेयम् is better It means in order to throw off
(divert) the attention to something else विनोदनहास्येन विनया-
तिशयेन एते प्राप्ता Here are we come back to अयोध्या (from
मिथिला after the marriage of राम and others) सास्रम् अस्रै सह यथा
स्यात् तथा—with tears. Verse 19 जीवत्सु ताते when our revered
father was living and we were but just married तच्छपादेषु—The
plural of पाद is affixed to show great respect or veneration
दारान् परिग्रह lit accepting of wife. मातृभि गता gone are those
days of ours when we were anxiously looked after by our
mothers Verse 20 जानकी is the subject of अश्रून् in the third line
The principal sentence is दशनमुकुले दुग्धालोक स्मित दधती जानकी अङ्गै
मे अत्यन्त कुतूहल वहत The first line qualifies समुदुरै पदन लोलन्
(having a face) lovely in consequence of her bud like teeth that
were wide apart because of the falling (of some of them) and that
had on the sides (of the face) her beautiful locks waving about
मन्द उन्मन्त मनोहरा कुन्तला (केशाः) येषाम् बधाना (रन्धाः) मुकुला इव
मुग्ध सुन्दर मनोज्ञ दर्शन यत् 'आलोके दर्शनेक्षोद्यौ' इत्यमर शिशु

22 NOTES ON [ I _
a child, this goes with जानकी दधती f. nom. sing. of दधत् । २ ।
था It seems from the रामायण that सीता was only six years old
when she was married see अरण्यकाण्ड 47 'उषित्वा द्वादश समा
इक्ष्वाकूणां निवेशने । 4 मम भर्ता महातेजा वयसा पञ्चविंशकः ॥ 10 अष्टादश
हि वर्षाणि मम जन्मनि गण्यते ।' 11 Hence the words शिशु and पतन-
विरलै are very appropriate. When children are about six years
old some of their teeth fall. The teeth of a child being small
and tapering may be well compared to buds (मुकुल) ललित-
नितं extremely lovely. Where intensity is to be expressed an
adjective of quality is repeated 'प्रकारे गुणवचनस्य' पा 8. 1. 12.
ललित अङ्गकै She caused delight to my mothers by her sweet
limbs that were extremely lovely, made as if from moonlight
(i. e. so cooling and delightful) and the gestures of which were
natural (not artificial). अकृत्रिमा विभ्रमा येषाम्. अकृत—Aorist of
कृ अङ्गकै —क is added to express the sense of अल्प. Some editions
read प्रतनुविरलैः, which means small and not dense. This is not
bad. We may also look upon तनुन्दलैः as standing by itself and
not as an adjective of मुकुलैः. In that case the reading प्रतनु
विरलै alone would he appropriate and not पतन०. (मुखस्य) प्रान्तयोः
कपोलयोः उन्मीलन्तः मनोहराः कुन्तलाः तैः दशनमुकुलैः (च) सुभालोकं मुखम्
face that was lovely on account of the fine hair waving over the
cheeks and on account of the bud-like teeth. N reads प्रान्तोत् कुन्तलैः
दशनकुसुमैः, which is a good reading. The teeth that were left
are compared to कुसुमस. Those that were just making their ap-
pearance in place of those that had fallen are compared to
buds. G seems to read मन्दारोचम् of dull aspect or with a dull
light. This is a bad reading. अकृत्रिमविभ्रमे—सीता being a child
at the time had not learnt the coquetries of youth. N reads
अज्ञानां मे, which is not so good as अम्बानां मे. राम remembers the
old days with regret and refers to his parents in the preceding
verse. It would be more in keeping with those memories of the
past that he should refer rather to the delight of his mother
than to his own. The metre of the verse (हरिणी) is very appro-
priate to the sentiments expressed. एषा मन्थरा—मन्थरा was the
hump-backed nurse or servant of कैकेयी, who instigated her
mistress on the eve of राम's installation as युवराज, to beg of
दशरथ by the two boons formerly promised by him the banish-
ment of राम for fourteen years and the installation of भरत as
युवराज. See अयोध्याकाण्ड 7-11. सत्वरं दर्शयन्—Rama quickly
pointed out to another incident as he did not want to say a
word in disparagement of his step-mother कैकेयी.

1 P. 15. Verse 21. शृङ्गवेरपुरे—Some editions read शृङ्गवेरे,
which is supported by the Bombay edition of the रामायण•
'समुद्रमहिषीं गङ्गामारराधोदकान्विताम् । जाह्नवीं सह भ्रातृभ्यां शृङ्गवेरपुरं प्रति ॥
२७ सुमन्त्रमब्रवीद्रामस्तैहिरात्रं वने वसामहे ॥ २८ अविदूरादयं नया बह्वपुष्पफलोदवान् ।
उमहानिङ्गुदीवृक्षो वसामोऽत्रेति सत्वरे ॥' '१ तत्र राजा गुहो नाम रामस्यात्मसमः
सखा । निषादजात्यो बलवान्स्थपतिश्चेति विश्रुतः ॥ ३५' अयोध्याकाण्ड सर्ग 50.
निषाद—name of one of the wild aboriginal tribes of India.
The instru. sing. of पति is पत्या but when compounded पति is
declined like the word हरि 'पतिः समास एव' पा० १ ४ ८ (पतिशब्दः
समासे नह घिसंज्ञः स्यात् । पत्या पत्ये पत्युः पत्यौ । समासे तु भूपतिना । क्षि-
त्त्या ) स्निग्ध affectionate. मध्यमा नैव His honour (राम) has
passed over the account of our second mother कौशल्या was the
eldest of the three queens and कैकेयी was next to her. There
is a suggestion also that she was only मध्यमान्बा and not उत्तमान्बा
(an excellent mother). The reading अन्वर्तिष्ट of G means the
same thing. It is the p. p. p. of वृत् with अन्व्. जटा वृत्तान्त
the incident of tying up the hair The reference is to the fol-
lowing passage from the रामायण अयोध्याकाण्ड सर्ग ५२ 'नैशानीं गृह
क्षीरोदेन बाणो मे सत्वरे वने । अयमद्याश्रमे वासः कर्तव्यश्चाद्यमे विधिः ॥ सोह
गृहीत्वा क्षीरं न्यग्रोधशिखरन्यग्रोधम् । दिनकामः पितृर्भूयः सीतायाश्चैव लक्ष्मणः च ॥
जटाः कृत्वा गमिष्यामि न्यग्रोधक्षीरमानय । तच्छीरं राजपुत्राय गुहः क्षिप्रमु-
पाहरत् ॥ लक्ष्मणेनात्मनैवैन रामश्चजटाकरोत् । ततो वैखानसं मार्गमाश्रित
महदात्मना । सब्रह्मचारिणस्तस्य सखायं गुहमब्रवीत् ॥' 66, 69, and 71.
Verse 22. पुत्रसंक्रान्त लक्ष्म तैः who have transferred kingly
dignity to their son. For the affix क, see notes above p 6.
इक्ष्वाकु तैः इक्ष्वाकुवंशजैः scions of the इक्ष्वाकु race, when old. यद् (व्रतम्)
पुत्रः लक्ष्मके गृहीतराज्याभिः पुरस्कृत्य तद्पुण्यम् आरण्यकव्रतमभूद् अर्वाचीन (रामा) वान्धे
धूतम् आरण्यकानां व्रतम् the vow or course of conduct of foresters
(i. e. who are in the वानप्रस्थाश्रम). आरण्यक—'अरण्यान्मनुष्ये' पा०
४ २ १२० (इति वुञ्). लघुव्यासस्मृति says about वानप्रस्थाश्रम 'सुतविन्दौ
स्तनोर्विपक्षां वधूंश्चैवोद् वनेत् । वानप्रस्थो ब्रह्मचारी साग्निः शोताशनो भवेत्' ॥
III 45 compare रघु० III 70 'अय स विषयव्यावृत्तात्मा यथाविधि सूनवे
नृपतिककुदं दत्त्वा यूने सितातपत्रमरौत् । मुनिवनचरुच्छाया देव्या तया सह शिश्रिये
गलितवयसामिक्ष्वाकूणामिदं हि कुलव्रतम् ॥' Mark the contrast be-
tween the old kings who had sons and had enjoyed the pleas-
ures of sovereignty and the young राम who had no son and who
had scarcely tasted pleasures. This verse occurs in the महावीर०
IV 51, where we read 'त्वया वशीकृत्येन प्राप्तमारण्यकव्रतम्' प्रसन्न
(clear, transparent) दुग्ध सरित् (कफ) दुग्धा. रघु देवते the tutel-
ary deity of the रघु family. Verse 23. व्यथमान्, कमिद् and

24 NOTES ON [ I 23—
•नुशान् qualify पितामहान् भगीरथ is the subject of उदतीतरत्. तुरंग
पितामहान् (saved) the grand fathers of his father, that, in the
sacrifice of सगर, were anxiously engaged in finding out the
(sacrificial) horse and that dug the earth (for that purpose)
and that were burnt through wrath by the effulgence of कपिल.
तुरंगस्य विचये (अन्वेषणे) व्यग्रान् व्यावृतान् उर्वी (महीं) भिन्दन्ति इति उर्वी
भिद् तान्. सगरस्य अध्वरे यज्ञ (अश्वमेधे) Separate ॰महसा अमर्षान्
महसा is the instru. of महस् ॥ अगणित तापद् (अगणित तन्वा ताप यथा
स्यात्तथा, अव्ययीभाव)—(an adverb of दधत्) without minding or
caring for his bodily suffering भगवति—is addressed to the
Ganges तव अद्भि (जलै) स्पृष्टान् चिरात् उदतीतरत् (उत्तारयामास) he
saved (restored to heaven) after a long time, when (they were)
touched by your waters उदतीतरत् Aorist of the casual of तॄ with
उद् सगर was king of अयोध्या and ancestor of राम He had two
wives केशिनी and सुमति He practised penance in the Himâ-
layas The sage भृगु gave him two boons that one of his wives
would give birth to a son who would propagate the line and the
other would give birth to 60 000 sons केशिनी chose the former
and सुमती the latter The son of केशिनी was called असमञ्ज and
सुमति had 60,000 sons As असमञ्ज indulged in diverting
himself by throwing the children of the citizens in the
waters of the Sarayû, he was banished from the kingdom by
सगर असमञ्ज's son was अंशुमान् सगर began to perform an अश्वमेध
sacrifice इन्द्र stole the horse As the sacrifice could not pro-
ceed, सगर asked his 60 000 sons to search for the horse on the
earth and to dig it if necessary They could not find it and
returned to सगर, who dismissed them angrily, asking them
not to come back without the horse The 60,000 sons dug the
earth through and went to पाताल They saw the horse grazing
near the sage वासुदेव कपिल, whom they took to be the thief
They ran towards him in rage, when the sage, being enraged
by their impertinence, burnt them to ashes When his sons did
not return for a long time सगर sent his grand son अंशुमान् in
search of them He saw his uncles reduced to ashes and the
horse near them He wanted to offer water to his deceased
uncles, but could not find it. Thereupon he was told by वैनतेय,
the maternal uncle of his uncles, that, as they had met their
death in the fire of कपिल's anger, ordinary water would not do,
but that the ashes must be washed in the holy waters of the
Ganges in order that the sons of सगर may go to heaven.

—I. 23] UTTARARÂMACHARITA. 25
अंशुमान् returned with the horse and the sacrifice of सगर was
finished. Neither सगर, nor अंशुमान्, nor दिलीप, the son of
अंशुमान्, was able to bring down the Ganges from heaven. भगीरथ
was दिलीप's son भगीरथ was determined upon delivering his
ancestors and practised severe austerities at गोकर्ण. He induced
the Ganges to come down (which fell on the head of Siva)
and after various adventures (in which भगीरथ's patience and
perseverance were tried to the utmost) सगर succeeded in wash-
ing the ashes in the holy waters of the Ganges. For the story
of सगर, his 60,000 sons, भगीरथ and the descent of the Ganges,
see रामायण बालकाण्ड सर्ग 38-41 सगर said to his sons 'यावत्तुरगसं-
दर्शनात्खनत मेदिनीम्' सर्ग 39 श्लो 5, 'शुश्रावावचनं तेषां कपिलो रघुनन्दन ।
रोषेण महताविष्टो हुंकारमकरोत्सदा । ससत्तेनाप्रमेयेन कपिलेन महात्मना । भस्म-
राशीकृताः सर्वे काकुत्स्थ सागरात्मजाः ॥' सर्ग 40 29-30 The reading
०सहसा रोषात् of N and G is in one way preferable, as it is in
accordance with the above extract from the रामायण. अमर्षात् and
रोषात् of course mean the same thing पितुश्च पितामहान्—भगीरथ's
father was दिलीप and the 60,000 sons of सगर were the brothers
of दिलीप's grand father असमञ्ज and hence are themselves called
पितामहाः दिलीपस्य. The reading पितुश्च पितामहान् is therefore in
accordance with the story in the रामायण. The reading सुतां
प्रपितामहान् also is acceptable The reading पितुः प्रपितामहान् can-
not be accepted, as the sons of सगर were not the प्रपितामहाः but
were only पितामहाः of the father of भगीरथ. The reading ०तापः
of N is not bad, it will have to be construed with भगीरथः
The reading ०पाते would mean 'without minding the fall (i. e.
reduction) of his body' (on account of severe austerities)
The reading उदतीरयत् is preferable to उदतोरयत् as it is in accord-
ance with the रामायण. 'भगीरथोऽपि राजर्षिर्गङ्गामादाय यत्नतः ॥ पितामहा-
न्भस्मकृतानप्लावयदमंगलान् । अथ तद्भस्मना राशिं गङ्गासलिलमुत्तमम् । प्लावयत्पूता-
त्मानः सर्वे प्राप्ता रघूत्तम ॥' बालकाण्ड सर्ग 43. 41, तारिता भस्मीभूता दिवं
गताश्च देववत् । षष्टिः पुत्रसहस्राणि सगरस्य महात्मनः ॥' सर्ग 44 3. उदतीरयत्
is the aorist of the causal of तॄ with उद्. अम्ब (voc. sing. of
अम्बा) O mother. 'अम्बाथनद्योर्ह्रस्वः' पा० 7 3. 107 स्नुषाया...मय may
you cherish kind thoughts about सीता your daughter in law
as अरुन्धति does. See in the 7th Act the words 'भगवतो रामचन्द्र
सर्वथानान्तेय्यदर्शने &c.' (after verse 18). शिवं अनुध्यानं यस्याः. What
regard अरुन्धती had for सीता we shall learn in the 4th Act
(verse 11).
8

26 NOTES ON [ I. 23—
P 16 भरद्वाजेन (तन्नामकऋषिणा) आवेदित pointed out by
the sage भरद्वाज चित्र वर्त्मनि on the road leading to चित्रकूट
चित्रकूटं याति इति ०यायिन् कालिन्दी- 'कालिन्दी सूर्यतनया यमुना
शमनस्वसा' इत्यमर In अयोध्याकाण्ड सर्ग 54, we see that राम met
भरद्वाज near the confluence of the Ganges and the Jumna.
'दश क्रोशा इतस्तात गिरैर्यस्त्विनिवत्स्यति । 28 चित्रकूट इति ख्यातो गन्धमा
दनप्रतिम ॥' 29 In सर्ग 55 we read 'तत प्रचक्रमे वक्तु वचन
स महामुनि । भरद्वाजो महातेजा राम सत्यपराक्रमम् ॥ 3 गङ्गायमुनयो
सन्धिमादाय मनुसंर्पभ । कालिन्दीमनुगच्छता नदी पश्चान्मुखाश्रितान् ॥ 4
समासाद्य तु कालिन्दीं प्रतिस्रोत समागताम् । तत्र यूथ प्लव कृत्वा तरतांशुभामी
नदीम् ॥ 5 ततो न्यग्रोधमासाद्य महान्त हरितच्छदम् । 6 समासाद्य च त श्या
बसेदातिक्रमेत वा । क्रोशमात्र ततो गत्वा नीलं प्रेक्ष्य च काननम् । स पथाश्चित्र
कूटस्य गतस्य बहुशो मया ॥' 9 Thus we see that चित्रकूट was a hill
about 10 क्रोशs from the confluence of the Ganges and the Jumna
to the west सस्पृहम् (स्पृहया सह यथा स्यात् तथा ) with longing
कथ विसर्व्यते how can (this place) be forgotten ? Verse 24
The principal sentence is यत्र (प्रदेशे) त्व अङ्गानि मम उरसि कृत्वा निद्रा-
मवाप्ता—where you went to sleep resting your limbs on my bo
som अध्व खेदाद् ०मुग्धानि that, on account of the fatigue due
to the tramp on the road, were tired, yet charming from
their playful movements अलसानि च तानि ललिते मुग्धानि च सीता
had to walk on foot with राम and was therefore tired For
ललित, note अमरसिंह 'स्त्रीणा विलासविब्बोकविभ्रमा ललित तथा । हेला लीले
त्यमी हावा क्रिया शृङ्गारभावजा ॥' क्षीरस्वामी quotes from भरत 'अना
चार्कापदिष्ट स्वाङ्गस्मित रतिचेष्टितम्' अध्वनि मार्गे अभ्भ्रान्त गमन तेन सुद
तस्माद् The reading अध्वसञ्जात० would mean on account of
the fatigue caused by the road (or distance) अशिशिल ०संवा
नानि that (limbs) were shampooed by close embraces दत्त
संवादन येभ्य Pressing the limbs removes fatigue परिरम्भ
embrace परि दुर्बलानि as weak (soft) as a squeezed lotus stalk
or fibre मुखे at the entrance विराधसंरॊध - the obstruction
(caused to us) by the (demon) विराध For the story of विराध,
see अरण्यकाण्ड सर्ग 2-4 'अह वनमिद दुर्गे विराधो नाम राक्षस ॥ चरामि
सायुधो नित्यमृषिमांसानि भक्षयन् ।' सर्गे 2 12 13 प्रेक्षे रभ्यम् I shall
see the act of my entering into the southern forest, when
the heat was warded off by the umbrella made of ताल leaves
held in his own hand by my lord आर्यपुत्रेण स्वहस्ते धृत तालवृन्तेन ।
आतपत्र तेन निवारित आतप यस्मिन् G seems to have read-आत्मन
अक्षिभ्यां दक्षिणारण्यपथिकत्वम्—I shall see with my own eyes my
rôle of a traveller in the southern forest (painted in the

-L 24] UTTARARÂMACHARITA 27
picture) N reads आत्मनः अव्याहतं पद्विकत्वम्—my rôle of a
traveller in the southern forest which was a great misfortune
(as it led to her being carried away by रावण)
P 17. Verse 25 तानि well known गिरिनिर्झरिणी mountain
stream वैखानसैः आश्रितास्तरव येषु तानि the trees in which were
resorted to by hermits. वैखानस is the same as वानप्रस्थ, as क्षी-
रस्वामी says 'वनप्रस्थे मरो वानप्रस्थ वैखानसास्त्र्य-' हरदत्त commenting
upon गौतमधर्मसूत्र III 2 says 'वैखानसो वानप्रस्थः । विखनसा प्रोक्तेन
मार्गेण वर्तते इति । तेन हि स आश्रमः प्राधान्येन प्रतिपादितः' From this it
seems that a sage called विखनस् had in very ancient times com-
posed a सूत्र work dealing with the duties of वानप्रस्थ and भिक्षुऽ.
Pandit Ganapatis'astri of Trivandrum has published a Sutra
of Vikhanas dealing with the duties of the four Varnas and
the four आश्रमs (particularly of hermits) आतिथेय परम् येषान्
to whom hospitality is the highest (duty) आतिथेयम्—(अतिथि
+ढञ्) 'पथ्यतिथिवसतिस्वपतेर्ढञ्' पा० ४ ४ 104 (अतिथये साधु) दमिनः
those who have practised the दमs (moral observances)
'ब्रह्मचर्यं दया क्षान्तिर्दानं सत्यमकल्कता । अहिंसाऽस्तेयमाधुर्यं दमश्चेति यमाः
स्मृताः ॥' याज्ञवल्क्यस्मृति III. 313. Five यमs are spoken of in
the योगसूत्र II. 30 'अहिंसा-सत्य-अस्तेय ब्रह्मचर्य-अपरिग्रहा यमाः' The
reading शमिनः would mean 'those who have subdued their
passions' नीवारमुष्टि पचन पाको येषाम्—those who cook a handful
of wild rice (i. e. those who subsist on a handful of rice got by
chance). We may also dissolve as नीवारमुष्टिं पचन्तीति ०पचनाः The
affix मन् though generally करणवाचक or भाववाचक may sometimes
be कर्तृवाचक also. The वानप्रस्थ was allowed to go to a forest with his
wife hence to some extent he was a गृही But he had to conform
to other rules which distinguished him from a गृहस्थ 'सुतन्त्विक्षन्न-
सौकर्याया बाऽनुगतो वनम् । वानप्रस्थो ब्रह्मचारी साग्नि' सोपासनो व्रजेत्॥ अफल्कृष्टे-
नैनाप्रींश्च पितृदेवातिथींनपि । भृत्यांश्च सर्पयेद् दन्तकुट्टनोश्मशूतमवात्॥ प्राशाद्-
हत्य वा पाशात्तो भुञ्जीत वाग्यतः ॥' याज्ञवल्क्यस्मृति III 45–46, 55 (on 45
मिताक्षरा observes 'फालकृष्टान् कर्णन्माषादीन्वर्जयेत् । अकृष्टक्षेत्रोद्भूतेन नीवार
वेणुतण्डुलाद्यादिना अग्नीन्संतर्पयेत्') अविरल अनोकहा (वृक्षा) तैश्च निबिडेन निरन्तरं
(सान्द्रं) स्निग्ध नीलं परिसरारण्यं तेन परिवृता चासौ गोदावरी च तया मुखराणि कन्द-
राणि यस्य (स गिरिः)—the valleys of which resound with (the waves
or falling waters of) the गोदावरी which is encircled by the forest
on the environs which (forest) is blue, glossy and dense with
the mass (निवह) of thick trees (growing in it). The mountain
had on its slopes dense forests. The गोदावरी ran past it and
therefore the valley resounded. राम only saw the picture of the

28 NOTES ON [ I. 25-
mountain, the forest and the river and remembered that he had
heard the echo from the resounding caves when he had been in
जनस्थान अनोकह a tree (अनम् शकटस्य अरु गति इति इति) परिसर
verge, environs N reads ॰मुखकन्दर, when we should dissolve
(as वीर० does) अरण्यपरिनद्धा गोदावरी मुखेषु येषां तानि कन्दराणि यस्य The
meaning in that case is 'the caves of which had at their entrance
the गोदावरी encircled by &c' सततम् अभिष्यन्दमाने मेघै मेदुरित नीलिमा
यस्य whose blueness was heightened by the clouds that were
constantly raining मेदुरित is past pass part of मेदुरयति deno verb
from मेदुर (unctuous, thick) 'सान्द्रस्निग्धस्तु मेदुर' इत्यमर नीलिमा—
नीलिमन् is derived from नील by the affix इमन् according to 'पृथ्वादिभ्य
इमनिज्वा' पा० 5 1 122 जनस्थानस्य मध्यं गच्छति इति०न् standing in
the midst of जनस्थान जनस्थानम् a part of the दण्डका forest There
is a controversy as to its exact location Some hold that it was
near the modern Nasik Others are of opinion that it was much
lower down the course of the गोदावरी and was near the mouth
than towards its source This very passage occurs word for word
in the 5th Act of the महावीरचरित after verse 15 as part of the
speech of जटायु See रामायण अरण्य०सर्ग 13 where अगस्त्य directs राम
to go to पञ्चवटी and erect a hermitage there. Verse 26 स्मरसि do
you remember ? सुतनु voc (addressed to सीता) तानि अहानि—
object of स्मरसि तस्मिन् पर्वते ॰प्रस्रवणे प्रतिविहिता या सपर्या (पूजा) तया
सुखयो (आवयो ) those days ) of us that were at ease on account
of the service (attendance) rendered (by लक्ष्मण) 'पूजा नमस्याप
चिति सपर्याऽर्हणा समा' इत्यमर लक्ष्मणेन is to be connected with
प्रतिविहित in the compound प्रति सुखयो This is called एकदेशी
अन्वय सरसं नीरं यस्या the waters of which have an agreeable taste
The reading सरसतीराम् would mean 'the banks of which are full
of water or are charming तस्या उपान्तेषु In the vicinity of the
गोदावरी वर्तनानि—movements, mode of living G seems to read
वर्तितानि which means the same thing Verse 27 The prin
cipal sentence is (आवयो) रात्रिरेव व्यरंसीत् (न तु जल्पनम्) जल्पतो
and ददतो qualify आवयो to be supplied from the preceding
verse किमपि क्रमेण (of us) that were talking at random in a
low whisper something (that was indescribable) on account
of our great affection (for each other), our cheeks being laid
close together राम says he cannot describe what they were
then talking of On account of the great love they bore to
each other, each eagerly devoured whatever was whispered
by the other There was no thread running through all their
talk They pursued one topic after another as fancy dictated

--I. 27] UTTARARÂMACHARITA. 29

अविरलितौ कपोलौ यथा स्याताम् तथा (अव्ययीभाव) The reading आसक्ति
योगात् (on account of our close proximity to each other) is not
so good as the one in the text. The word जातमपिद्योतन् con-
stitutes the reason of the rest of the clause. अविशिथिल (दृढ)
परिरम्भ (आलिङ्गन) तस्मिन् व्यापृत एकैक दो ययो (of us) each arm
of whom was engaged in close embrace. The word is दोस् m
n, but in the inflections beginning with the acc plu. the word
optionally substitutes for itself दोषन् and hence we have *दोष्णो,
otherwise we should have had दोषौ अविदिता गतायामा यस्या
the watches of which passed away without our being conscious
of it याम means 'one-eighth part of the day' 'द्वौ यामप्रहरौ समौ
इत्यमरः' रात्रिरेव व्यरसीत्-The night itself ended (passed away,
but not our conversation) व्यरसीत्-Aorist परस्मैपद 3rd per
sing of रम् with वि रम् is Atmanepadi but when preceded
by वि आ and परि it takes परस्मैपद necessarily 'व्याङ्परिभ्यो रमः'
पा 1 3 83 This verse is quoted in the दशरूपक (IV 69) as
an example of सम्भोगशृङ्गार For the story traditionally narrat-
ed with reference to this verse, see Introduction.
पञ्चवटी was a part of the दण्डका forest about two योजनs (20
miles) from अगस्त्य's hermitage अगस्त्य say to राम इतो द्वियोजने
तात बहुमूलफलोदकः । देशो बहुमृग श्रीमान्पञ्चवट्यभिविश्रुत ॥ तत्र गत्वाऽऽश्रमपदं
कृत्वा सौमित्रिणा सह । रमस्व त्वं पितुर्वाक्य यथोक्तमनुपालयन् ॥ स देशः
श्लाघनीयश्च नातिदूरे च राघव । गोदावर्या समीपे च मैथिली तत्र रंस्यते ॥' अरण्य०
सर्ग 14 13-18 There are some who dispute the claim of the
modern पञ्चवटी near Nasik to be the पञ्चवटी referred to in the
रामायण शूर्पणखा-She was the sister of रावण Seeing the handsome
राम, she fell in love with him and asked him who he was and
how he came with his wife to the forest in the garb of an ascetic.
राम told her all and asked her in jest to marry लक्ष्मण who was
without wife. लक्ष्मण said in the same tone that he was a mere
servant of राम and that therefore she should not be the wife of a
servant She then came back and said to राम that she would de-
vour सीता who was not fit to be his wife and then marry him
When she rushed towards सीता, राम called upon लक्ष्मण to punish
her लक्ष्मण cut off her nose and ears, when she ran away into the
forest see अरण्यकाण्ड सर्ग 17-18 शूर्पणखा-'नखमुखात् संज्ञायाम्' पा० 4
1 58 (ङीष् न स्यात् । शूर्पणखा । गौरमुखा । संज्ञाया किम् । ताम्रमुखी कन्या ।
सि कौ ) and 'पूर्वपदात्संज्ञायामगः' पा 8 4 3. (पूर्वपदस्थान्निमित्तात्परस्य नस्य
ण स्यात्संज्ञायां न तु गकारव्यवाये । शूर्पेव नासिकेत्यस्य ङ्यन्तः । अगः किम् ।
ऋष्यामूर्द्धने नखदन्तम् (सि कौ).

30 NOTES ON [ L 27—
P. 18 एतावत्ते दर्शनम् lit so much only is (my) seeing you,

• • I shall see you no longer. On seeing शूर्पणखा सीता recollects
    the incident that she rushed at her formerly to devour her and
    feels as if she were experiencing the anguish of approaching
    death Or we may explain in another way With the advent
    of शूर्पणखा began the troubles of राम, which led ultimately to the
    abduction of सीता by रावण On seeing शूर्पणखा's picture सीता
    passes through the train of thoughts associated with her and
    thinks as if she were going to be carried away विप्रयोगाद् (विर-
    हात्) त्रसे (Oh you) who are afraid of separation (from me)
    चित्रमेतत् this is a picture (and not reality) यथा - त्यादयति be
    it as it may, a wicked person causes misery (whether actually
    present or only seen in a picture) हन्त—'हन्त हर्षाऽनुकम्पादा-
    वाक्यारम्भविषादयो ' इत्यमरः. वर्तमान इव as if present प्रतिभाति seems.
    Verse 28. Construe 'अथ इद कनक - विधिना पापै रक्षोभि तथा वृत्तं
    यथा क्षान्तमपि व्यथयति.' Henceforward the wicked demons acted
    in such a way by means of the deception (practised on
    राम) in the form of the golden antelope that, though
    remedied (lit washed away), it causes pain इद—refers
    to that part of the picture which depicted the incidents
    subsequent to the appearance of शूर्पणखा. कनकहरिण एव छम
    (कपट) तस्य विधिना. क्षान्त—सम्यक् प्रतिहत—The reference may
    be either to the revenge taken by destroying रावण or rather
    to the fact that सीता had undergone the ordeal of fire
    as the ultimate consequence of the deception शून्ये tenant
    less, void of human beings (particularly of सीता after she was
    carried away) विकल रोदिति by the deeds of his honour
    (i e राम) in which his senses were overwhelmed (by the
    sorrow for सीता), even a stone would weep अपि shows
    much bit... ...
    ing) There is also another reading यण्णकरणे (extremely
    woeful) which is good In the last quarter, the poet seems to
    allude to his own power of making even the stones weep by
    his forcible and touching treatment of the sentiment of pat-
    hos The demon मारीच, being pressed and threatened by रावण,
    assumed the form of a golden antelope and wandered about
    राम's आश्रम. सीता was fascinated by its form. सीता urged राम
    to pursue the antelope and bring it to her alive or dead राम
    went in pursuit, leaving लक्ष्मण behind. राम hit the antelope,

—I. 28] UTTARARÂMACHARITA 31
which on dying uttered accents like those of राम crying ‘Alas !
Oa Sita, Oh, Lakshmana.’ On hearing those words, सीता pressed
लक्ष्मण to go in search of राम लक्ष्मण said that the accents
were not really those of राम, but that it was a trick of the
demon मारीच and that there was none in the world who could
bring राम into difficulty. सीता suspecting लक्ष्मण unreasonably,
upbraided him so fiercely that he, against his will, went to
search for राम In the absence of लक्ष्मण, रावण came in the form
of an ascetic and carried off सीता See अरण्यकाण्ड सर्ग 42 ff. मम
आर्यी thou wert thus troubled for my sake. निर्वर्ण्य observing
closely. साकूतम् with feeling ‘आहव ह्वनं यथो पनापाकृतमाशय ।’
क्षीरस्वामी
P 19 Verse 29 वाष्प tears. त्रुटित् सर like a string
of pearls that has snapped asunder. मुक्ता एव मलय येषा सर
विम्पंदन् -दन् coming out in a stream rolls on the ground, being
shattered to particles. जर्जरैः कणैः दस्त. निरङ्क भवति your
affliction, though suppressed becomes manifest (lit. inferrible)
to others by the throbbing of the lower lip and nostrils. स्फुरन्त
अधर नासापुटो च यस्य स स्फुर...पुरः तस्य भावः स्फुटत्वा तथा उन्नेयः Fut. pass.
part. of नी with उद् परेषामुन्नेय—Pot. pass participles are used
with the instrumental or genitive of the agents of the action
denoted by them ‘कृत्यानां कर्तरिवा’ पा० 2 3 71 (षष्ठी वा स्यात्). भरेण
आध्मात हृन्य देन (adj of आवेग ) that fills the heart by its weight
i e excess. A reads भवति चिरादाध्मातः which means that has
made the heart full or heaving for a long time This is not
bad. Verse 30 तत्ताल (acc of time) at the time राम refers
to the time when सीता was carried away by रावण प्रियजन (सीता)
तस्य वियोग (विरह ) तस्मात् जन्म यस्य स ०दन्मा (adj of दुःखाग्नि)
arising from the separation of one dear to me. तीव्र sharp, fierce
प्रति बन्चया with the desire of retaliation (taking revenge
on those who caused the separation) विषोढ endured (past
pass. part of सह् with वि) हुतसमर्चिरिव म्रतनि करोति (the fire
of sorrow) being again developed (by the sight of the picture)
causes pain like an ulcer in the vitals of the heart. राम् means
that when he was deprived of सीता he patiently bore fierce
affliction as he was bent upon avenging himself on those who
caused him the sorrow But at the sight of the picture he was
made to feel those painful experiences without there being
any compensating idea of expected revenge that could lessen
the pain A reads तत्काल्पि्रय० which would mean ‘arising from
separation at that time of one dear to me This is not so

32 NOTES ON [ I 30—
happy, as it fails to bring out the contrast between the circum-
stances of the separation in the past and of its recollection in
the present. G. seems to have read तत्काले, which means the
same thing as तत्काल. दनोमि for करोमि comes to the same thing.
अतिभूमिं गतेन gone to excess. रणरणक anxiety, sorrow. अन्यत क्षिपामि
I shall turn (their attention) elsewhere (i. e. to another
incident). मन्वन्तर राजस of the king of vultures, who was as
old as a मन्वन्तर. अन्य मनुः मन्वन्तर (a compound of the मयूरव्यंसक
class). वसाद् पुराण or मन्वन्तरेण पुराण or मन्वन्तरेषु पुराण. R exp-
lains 'मनूनामन्तर अधिकारकालः मन्वन्तरम्। मन्वन्तरपुराणस्य मन्वन्तरप्रभृति-
समकालमुत्पन्नस्येति यावत्।' According to the Pauranic computation,
one year of men is equal to one day of the gods. The four
युगs are equal to 12000 दिव्य years, i. e. equal to 4320000 human
years. One thousand cycles of युगs are equal to a day of ब्रह्मा.
In a day of ब्रह्मा, there are fourteen मनुs. So in each मन्वन्तर there
are about 71 cycles of the four युगs (1000 divided by 14). The
मनुस्मृति says “यत्प्राग्द्वादशसाहस्रमुदितं दैविकं युगम्। तदेकसप्ततिगुणं मन्वन्तर-
मिहोच्यते॥” I. 79, 'मन्वन्तरं तु दिव्यानां युगानामेकसप्ततिः' इत्यमरः. The
first मनु is स्वायंभुव. The present is the 7th, वैवस्वत. तातप्रसङ्ग उप —as
जटायु was the friend of दशरथ, he is referred to as तात. चरित्र -
हरणम् an illustration of the valorous deeds (of जटायु). चरित्रं च
विक्रमश्च तयो उदाहरणम्. जटायु—दक्षप्रजापति had sixty daughters of
whom कश्यप married eight. One of these eight was ताम्रा, who
gave birth to five daughters one of whom was शुकी. The
latter's daughter was नता, whose daughter was विनता. विनता
had two sons गरुड and अरुण. जटायु was the son of अरुण, his elder
brother being संपाति. See अरण्यकाण्ड सर्ग 14 'द्वौ पुत्रौ विनतायास्तु
गरुडोऽरुण एव च। तस्माज्जातोऽहमरुणात्संपातिश्च ममाग्रजः॥' 32-33. When
रावण carried off सीता, जटायु on hearing सीता's wailing, opposed
रावण and called upon him to desist from the sin he was com-
mitting. A fight ensued, in which रावण's chariot was broken
by जटायु; रावण, however, cut off with his sword the feet and
wings of जटायु who fell mortally wounded. Later on when
राम returned after killing मारीच and searched in vain for सीता,
he saw जटायु on the point of death and was informed by the
latter that it was रावण who had carried off सीता. See अरण्यकाण्ड
सर्ग 50-51 and 67-68.
P. 20. निर्व्यूढः स्नेहः you carried out to the end your affec-
tion for children. निर्व्यूढः is the past pass. p. of वह् with निर् and
वि. निर्वह् means 'to carry to an end'. काश्यप—जटायु is so

-I. 30 ] UTTARARAMACHARITA 33
called, because, as will appear from the account given above
He was a descendant of कश्यप शकुन्त a bird क सम्भवः Where
can there be the possibility (or birth) of such a good, great and
holy being like you ? तीर्थभूतस्य- 'निपानागमयोस्तीर्थमृषिजुष्टजले गुरौ'
इत्यमरः तीर्थभूत means 'a person worthy of honour, a teacher' जन
पश्चिमेन to the west of जनस्थान पश्चिमेन governs the genitive
in accordance with 'षष्ठ्यतसर्थप्रत्ययेन' पा० २ ३ ३० After राम had
performed the obsequies of जटायु he went a little to the west of
जनस्थान and then to the south After proceeding for three क्रोश's
from जनस्थान राम and लक्ष्मण entered क्रौञ्चारण्य Then they proceeded
towards the east and passed beyond क्रौञ्चारण्य where near the her
mitage of मतङ्ग they met the demon दनु He is described as being
without head or neck with a mouth in the stomach and only a
single eye on his chest and with arms one yojana long राम and
लक्ष्मण whom he wished to devour each cut off one of his arms
He had been cursed by a sage named स्थूलशिरास् and was to go to
heaven when his hands would be cut off He had attacked इन्द्र
who threw his वज्र at him whereby his head was sunk into his
body and he became a कबन्ध When he was burnt in the funeral
pyre he assumed a divine form and told राम that for finding out
सीता he must form a friendship with सुग्रीव See अरण्यकाण्ड 69-72
'दन्दशूको क्रियायुक्तमनपूर्वेकलेवरम्' इत्यमर दनुश्चासौ कबन्धश्च तेन अधिष्ठितं
(occupied) कबन्ध means a headless trunk that retains activity
ऋष्यमूक-This was the hill on which dwelt the monkey chief सुग्रीव
'अद्यैव राम पश्यामि सुग्रीवो नाम वानर । ऋष्यमूके गिरिवरे पम्पापर्यन्तशोभिते ।
निवसत्यात्मवा वीरश्चतुर्भि सह वानरै ॥' अरण्य० सर्गे 72 11-12 मतङ्गस्याश्रम
पदम्--This seems to have been to the west of the lake पम्पा
'तास्तद्राम पम्पायास्तीरमाश्रित्य पश्चिमम् । आश्रमस्थानमतुलं गुह्य काकुत्स्थ पश्यसि ॥
न चात्राक्रमितु नागा शक्नुवन्ति तदाश्रमे । ऋषेस्तस्य मतङ्गस्य विधानात्तत्र काननम् ॥
मतङ्गवननिलय विश्रुत रघुनन्दन ।' अरण्य० 73 28-30 श्रमणा नाम
शबरतापसी-She was a devoted attendant of the pupils of मतङ्ग
and was extremely devout. When राम and लक्ष्मण came to
the आश्रम where she was, she worshipped राम She informed
राम that the sages had told her that on welcoming राम as
guest she was to go to heaven. She after having worshipped
राम, threw herself in fire and went to heaven. 'तेषां गतानामद्यापि
दृश्यते परिचारिणी । श्रमणी शबरी नाम काकुत्स्थ चिरजीविनी ॥' अरण्य० 73 26
'तौ दृष्ट्वा तु तदा सिद्धा समुत्थाय कृताञ्जलि । पादौ जग्राह रामस्य लक्ष्मणस्य च
धीमत ॥' सर्गे 74 6 The शबर's were a mountain tribe, like the
modern Bhils. 'भेदा किरातशबरपुलिन्दा म्लेच्छजातय' इत्यमर श्रमणा-स्त्री
a female devotee सिद्ध one who has attained miraculous powers,

34 NOTES ON [ I 30-
ti the 8 सिद्धिs 'अणिमा महिमा चैव गरिमा प्राप्तिः प्राकाम्यमीशिता वशिता । ६
यत्र कामावसायित्वेत्यष्टैश्वर्यम् ॥' क्षीरस्वामी Compare महावीर० V 27 'अयं
श्रमणा नाम सिद्धा शबरतापसी । मतङ्गाश्रमवास्तव्या रामवेदिन्युपागता ॥'.
पम्पा-was a lake full of lotuses and other flowers 'तौ पुष्करिण्या
पम्पायास्तीरमासाद्य पश्चिमम् । अपश्यतां ततस्तत्र शबर्या रम्यमाश्रमम् ॥' अरण्य०
74 4 पम्पा is said to be the modern Hampi near Bellary in
southern India पम्पा अभिधान (नाम) यस्य पम्पातुदं सरः पम्पासरः
विच्छिन्ना धीरत्व-विच्छिन्ने अमर्षे धीरत्वे च यस्मिन् कर्मणि यथा स्यात्तथा (अव्ययी
भाव) having given up resentment (against his enemies) and firm-
ness The reading विस्सृष्टामर्षधैर्यम् means the same thing प्रमुक्त-कण्ठं
यथा स्यात्तथा-with a loud cry अत्र किल-किल shows that सीता does
not know it personally (as she then was a prisoner in लङ्का) but
had only heard from others that राम wept on the पम्पा lake 'वार्ता
सम्भाव्यो किल' इत्यमर Note रामायण 'स तां दृष्ट्वा ततः पम्पां रामः सौमित्रिणा
सह । विललाप च तेजस्वी रामो दशरथात्मजः ॥' अरण्य० 75 22 रमणीयमेतत्सर -
for a poetic description of the lake, see रामायण अरण्यकाण्ड 73 and
किष्किन्धाकाण्डसर्ग 1. Verse 31 एतस्मिन्-in the lake पम्पा मद-
पुण्डरीका is a compound and qualifies विभागाः The construction
is एतस्मिन् पुण्डरीका भुवो विभागाः कुवलयिनः सन्दृष्टाः (मया) कुवलयिनः
is predicative adjective मदेन तरा (ध्वनियुक्ता) मल्लिकाक्षा (हंसविशेषाः)
तेषां पक्षैः व्याधूताः (चालिताः) अत एव स्फुरन्तः (कम्पमानाः) उरवः दण्डा
येषां तानि ०दण्डानि पुण्डरीकाणि (सितकमलानि) येषु-which had white
lotuses with broad stalks quivering being shaken by the
wings of मल्लिकाक्ष birds that were noisy on account of intoxication
मल्लिकाक्ष is a bird that has dark beaks and feet. 'हंसास्तु श्वेतगरुतश्च
क्राङ्गा मानसौकसः । राजहंसास्तु ते चञ्चुचरणैर्लोहितैः सिताः । मलिनैर्मल्लिकाक्षास्ते'
इत्यमर 'पुण्डरीकं सिताम्भोजम्' इत्यमर बाष्पाम्भसः परिपतनं उद्गमश्च तयो
अन्तराले in the interval of the falling down (of tears that had
already arisen) and the coming out (of new ones) कुवलयिनः-
कुवलयवन्तः possessed of blue lotuses 'स्यादुत्पलं कुवलयमथ नीलाम्बु
जन्म च । इत्यमर भुवो विभागा parts of the spot Compare मालती
माधव IX. 14 for the first three lines
The verse says parts of the earth that had white lotuses
were seen by me to be possessed of blue lotuses in the interval
of the falling of old tears and the rising of new ones What राम
means seems to be this -The lake had white lotuses in certain
parts of it round which hovered the मल्लिकाक्ष birds with dark
beaks and feet राम's eyes being bedimmed with tears, he could
not distinguish anything But for a moment when there
was a respite from tears, he could snatch a view of things. In
that moment, what prominently struck him about the lotuses

-I 31] UTTARARÂMACHARITA. 35
was the dark colour of the birds. Hence that part of the lake
seemed as if covered with blue lotuses. But it is not to be sup-
posed that राम was under any mistake. He knew all along that
there were white lotuses, but during those fleeting moments
when he could cast a clear glance at them, he caught sight of
only the dark hue of the limbs of the birds and not of the white
lotuses. The student should note the word सन्मूढा. Thus it
will be seen that there is no भ्रान्तिमानालङ्कार here as some suppose.
भ्रान्तिमान् is defined as a figure of speech where one thing is
mistaken for another on account of the resemblance between the
two. 'भ्रान्तिमान् यदद्वित्तेपुत्तददर्शने' काव्यप्रकाश X. वी० gives various
farfetched meanings of this verse. आर्यो हनूमान्—R explains 'देव-
योनिसम्भवत्वात् महावीर्यत्वात् महोपकारत्वाच्च हनूमत आर्य इति विशेषणम्' चिराद्
निर्व्यूढं मर्त्यलोकस्य प्रचुरतरम् एव गुरुतरमुपकारः स अस्य अस्ति इति व्युत्कीर-
वान्—Who conferred the great favour i. e. freeing the mortal
world (from sorrow) which was effected only after a long
time. Sîtâ refers to the important part played by मारुति
in destroying रावण with his hosts of devils. It was हनूमान्
who first found out where सीता was. That brought राम to लङ्का
for their destruction and thus freed the whole world from the
oppression of रावण. But the destruction of रावण took a very long
time after he commenced to oppress the world, hence चिरनिर्व्यूढं
&c. Some interpret as follows:—The whole world was plunged
in sorrow on account of सीता's abduction by रावण. हनूमान् found
out सीता and then after many months रावण was destroyed and
सीता was restored to राम. But it seems to us that to take this
speech of सीता as referring to her own liberation would not be
in keeping with सीता's modesty. The reading चिरनिर्विनः is good.
It means 'full of grief for a long time'. महान् अनुभावो यस्य अनुभाव-
majesty, noble bearing.
P. 21. Verse 32. दिष्ट्या (instru. of दिष्टि f. used as an ad-
verb) fortunately. अञ्जनाया आनन्दं वर्धयतीति वर्धनः. अञ्जना was the
mother of मारुति. कृतीनो वयम्-we are blessed. कृतिन्—कृतमस्यास्तीति कृती
इष्टकृत्. राम says:—not only is the world blessed on account of
the valour of मारुति as said in a general way by सीता in the pre-
ceding sentence but we (राम, सीता, लक्ष्मण) are particularly blessed
in having had the assistance of such a benevolent and powerful
ally. कुसुमिताः कदम्बतरवो येषु ताण्डविताः बर्हिणः (मयूराः) यस्मिन्-upon
the blossoming कदम्ब trees of which peacocks are dancing. कुसुमानि
सञ्जातानि एषाम् इति कुसुमिताः according to 'तदस्य सञ्जातं तारकादिभ्य इतच्'
पा० 5. 2. 36. ताण्डवित-ताण्डवं सञ्जातमस्य इति ताण्डवितः. 'ताण्डवं नटनं

36 NOTES ON [ I .
नाट्यं लास्यं नृत्यं च नर्त्तने' इत्यमरः ताण्डव was a particular kind
dance, hence it came to mean dancing in general 'उद्धतकरणाङ्ग-
हारनिर्मलमारभटीवृत्तिप्रधानं गीतकानुसारित्वादादौ तण्डुमुनिना प्रणीतं ताण्डवम्'
क्षीरस्वामी. किं नामधेयं (नाम) यस्य स किंनामधेयः (बहुव्रीहि). 'नामधेयं च
नाम च' इत्यमरः. धेय is affixed to भाग, रूप, and नाम without any
change of meaning 'भागरूपनामभ्यो धेयः' (वार्तिक on पां० V. 4. 25 ).
अनुभाव-श्री (adj. of आर्यपुत्र below)—अनुभावश्च सौभाग्यं च अनु-
भावसौभाग्ये ते एव सौभाग्यमात्रं, अनुभावसौभाग्यमात्रं परिशेषं यस्याः सा अनु-
भाव-परिशेषा, सा चासौ धूसरा श्रीः यस्य—with a complexion that was
darkened (धूसर), the only thing that remained (of it) being
his noble mien (अनुभाव) and his loveliness. सुभगस्य भावः सौभाग्यम्.
त्वया रुन्दित supported by you (लक्ष्मण) who were weeping.
Verse 33 सोऽयं नाम This is that mountain named माल्यवत् fragrant
with ककुभ trees (or flowers). 'नदीसर्गे वीरतरौ द्रुडुः ककुभोऽर्जुनः'
इत्यमरः. स्निग्ध glossy, shining. यस्मिन् नूतनः तोयवाहः शिरसि अयति on
the top of which a fresh cloud rests. माल्यवत् seems to have been a
hill near किष्किन्धा and a peak of the प्रस्रवण range. 'अभिषिक्ते तु सुग्रीवे
प्रविष्टे वानरे गुहाम्। आजगाम सह भ्रात्रा रामः प्रस्रवणं गिरिम्॥' किष्किन्धाकाण्ड
सर्ग 27. 1. In the 28th सर्ग we read 'स तदा वालिनं हत्वा सुग्रीवमभिषिच्य
च। वसन् माल्यवतः पृष्ठे रामो लक्ष्मणमब्रवीत्॥ एष फुल्लार्जुनः शैलः केत-
कैरभिवासितः ॥ 9. It was on this hill that राम had become extre-
mely afflicted on remembering सीता. 'दृष्टा हि भार्या स्मरतः प्राणेभ्योऽपि
गरीयसीम्। उदयस्त्यदितं दृष्ट्वा शशाङ्कं स निक्षेपतः ॥ आविबेश न तं निद्रा निशासु
शयनं गतम्। तत्समुत्थेन शोकेन बाष्पोपहतचेतनम्॥' किष्किन्धा० 27 31–32.
आर्येणास्मिन्—लक्ष्मण was going to allude to an incident in राम's life
that occurred on माल्यवत् But he was interrupted by राम in the
middle of his speech. The poet has so arranged that the inter-
ruption will cause no break in the metre. Some editions, probably
disapproving of this interruption in the middle of a पाद, read
the third पाद as 'वर्त्ततेन्सादिदम्'. विरम stop, see notes on स्वरमीत्
above (P. 29). अतः परं निक्ष After this I am not able (to
hear what you are going to say). प्रत्यावृत्तं come back. स that
(well-known). विप्रयोगः विरहः. पुनरिव—At the sight of familiar
spots and incidents in his life, Rāma feels as if he were under-
going the same pangs of separation as he did when he suffered
them years ago. पुनरपि is a good reading. This sentence sug-
gests to the audience the impending separation. असंख्यातानि
innumerable. उत्तरोत्तराणि wonderful deeds each being more
wonderful than the preceding. कर्माणि च तानि आश्चर्याणि च उत्तरकर्मा-
श्चार्याणि. प्रसूत्यन्न दोहदः यस्याः in whom a longing has been
produced.

-L 33] UTTARARÂMACHARITA 37
P. 22. प्रमत्त विहरिष्यामि I shall sport in the groves of
trees that are pleasing and deep (dense) R says 'प्रमत्ता माय-
दारिसञ्चारनिशाचरोपद्रवादिराहित्येन निरुपद्रवा'. पवित्र गार्हा-पवित्रं निमलं
शिशिरञ्च अवगाहं यस्याः-a bath in which is holy, pure and cool
Some read सौम्य (charming agreeable) for विमलं Note how सीता's
longing is a presentiment of what was to befall her सन्त्येव
सन्दिष्टम्-Note the message delivered by अष्टावक on p 9 of the
text. अक्षोभि सुखं (सुखकरं) च सम्पात (गमनं) यस्य स-The
movement of which will not cause jolting and will be comfort
able उपस्थापय-causal of स्था with उप-cause to approach, bring
युष्मा ... गन्तव्यम् you also should come (with me to the Ganges)
कठिन हृदय यस्याः whose heart is hard. This is a rebuke ad
ministered to सीता by राम for her expressly requiring him to
come with her राम means that no entreaties from her were
necessary to induce him to accompany her In the interesting
state in which सीता then was, राम could never have thought
of sending her alone without himself एतद्...देवि does this also
require to be said? (i e you need not expressly have asked
me). तेन मे if that be so, then I am pleased वातायनोपकण्ठे
in the vicinity of the window वातायनस्य उपकण्ठं तस्मिन् 'वातायनं
गवाक्षः' इत्यमरः वातायने अयनं वातायनम् V and Gh read वातायनालोके-
in the recesses of a window R explains 'वातायने गवाक्षं, आलोकं
विस्तारकन्, पवन् चिन्ता अन्ये (नान्दे ?) लक्ष्यते तादृशं स्थानमित्यर्थः, वातायनस्य
आलोके वातायनप्रविष्टे निभृते स्थाने' संविश sitting or lying down
अपहृता-carried away, overpowered. तेन गमनाय then rest on
me closely in order to follow me (to the Ganges when the
chariot would be brought) निर्गतं अन्तरं (अवकाशः) यया साऽसा
दृशमित्यर्थः राम, seeing सीता overpowered by sleep, asks her
to rest her limbs on his bosom till the time when they both
would get into the chariot to fetch which लक्ष्मण had gone K., V
and Gh read अङ्ग दापनाय for अनुगमनाय This seems to be an
emendation purposely made. The word अनुगमनाय cannot be
well explained and is moreover ominous, as it also means 'the
self immolation of a widow on her husband's funeral pile.'
Verse 34 The principal sentence is बाहुः अधिकण्ठम् अर्प्यताम्-let
your arm be placed round my neck. जीवयन्निव (arm) which as
if brings life to me समाश्वस्त बिन्दु-साध्वसं श्रमश्च साध्वसश्रमौ ताभ्यां
स्वेदः तस्य बिन्दवः बिन्दुभिः सह इति स-बिन्दु (बहुव्रीहि) that has drops of
perspiration due to fear and fatigue 'भीतिभीः साध्वसं भयम्' इत्यमरः.
अधिकण्ठम्-कण्ठे अविशति (अव्ययीभावः) ऐन्दवाश्च ते मयूखाः ते सुचिरं
(अत्र एव) सन्ती (दधत्) चन्द्रमसीनां हारः, ०हारस्येव विभ्रमं (शोभां) यस्य-
4

38 NOTES ON [ I 34-
the grace of which resembled that of a necklace of moonstones
that had begun to ooze being touched by the rays of the moon
The points of similarity between the arm of सीता and the necklace
of moonstones are three, both are fair, both are to be placed
round the neck and lastly both had drops upon them, the neck
lace melted by the touch of lunar rays, while the arm perspired
through fear and fatigue सीता was struck with fear when she
saw in the picture such fearful scenes as those of the meeting of
परशुराम, शूर्पणखा &c. इन्दव—from इन्दु इन्दोरयमिन्दव It is a convention
of Sanskrit poets that the moonstone oozes when touched by the
rays of the moon Note below 'द्रवति च हिमरश्मावुद्गते चन्द्रकान्त' Act
VI 12 This verse occurs in the मालतीमाधव VIII 3, where we
read समूढसान्द्रसस्वेद० तथा कारयन्-making her do so i e placing
her arm round his neck किमेतत्—what is this? राम is not able
accurately to describe the indescribable sensations he feels on
placing Sita s arm round his neck
P 23 Verse 35 विनि मिति वा It is not possible to deter-
mine whether it is pleasure or pain शक्य qualifies विकार
(emotion) राम says that his emotion is something higher, more
exquisite than the ordinary sensations of pleasures and pains.
It partakes of the character of the state of bliss (मोक्ष)
which transcends all ordinary pleasures and pains प्रमोहो-
मन् nor is it possible to determine whether it is stupor, sleep,
spreading (circulation) of poison or intoxication. तव संमील्यति
य at each touch of thine a certain emotion that overpowers all
my senses bewilders my consciousness and shuts it up परिमूढ-
इन्द्रियगणं यस्मिन् The reading प्रबोध for प्रमोह seems at first sight
to be better, as it presents a contrast to निद्रा but if we look at
the last two lines, it appears to us that the reading प्रमोह is more
in keeping with the words परिमूढेन्द्रियगण and भ्रमयति G seems to
have read संमोहयति for संमीलयति It is not bad, though it is not
as good as the one in the text The reading समुन्मीलयति of V is
bad as it is not in keeping with what precedes On चैतन्यम्, वीर०
says 'चैतन्यमन्तःकरणावच्छिन्नचैतन्यम् । जीवचैतन्यमिति यावत् । अद्वैतमतप्रक्रिय
येत्युक्तम् । मदान्तरात्मानमिति फलितोऽर्थः' स्थिर परम्—You are constant
in your favour, what else than this can it be ? स्थिर प्रमाद नेराग्
सीता means—though many years have elapsed since our
marriage, your love for me is as ardent as it was during the
first years after marriage All the emotions that you feel are
due to this your love for me, and not to any special virtues

-1. 35 ] UTTARARAMACHARITA. 39
in me. G reads ध्रुवमिति नियतार्थम् which is a good reading
It means 'What wonder is there (that you experience this
emotion) since your favour is constant!' The reading of N
also may be made to yield the same sense. Verse 36 The
first two lines and the last are in apposition with सुवचनानि and
are predicates. म्लानस्य मोहनानि (these sweet words of thine)
make the faded flower of life bloom, produce gratification and
charm all my senses. सरोरुहाक्षि lotus-eyed one (addressed to
सीता) कर्णयोः अमृदानि कर्णे रसायनानि they (words) are nectar
to the ear and elixir to the mind. The affix अन् is generally
applied in the sense of करण or भाव, but in the case of विकासनानि,
सन्तर्पणानि, and मोहनानि, it is applied in the sense of कर्तृ. विकासं
ददाति विकासकम्. Ordinarily विकसनम् would mean विकास 'the
state of expanding', but here it means 'what causes to bloom.'
जीव-पुष्प कुसुमम्. The first two lines occur in मालतीमाधव VI. ९
जगद्धर explains रसायन as 'आह्लादे आनीयतेऽनेनेत्यायनम्। रसस्यायनं रसाय-
नम्।' रस means mercury. It was believed that mercury, if
properly medicated, would prolong life and confer immunity
against disease and old age. प्रियवद्-one who speaks sweet words.
The word is formed according to 'प्रियवशे वदः खच्' पा० ३ २ ३८
(प्रियंवदः । वशंवदः सि कौ ) संविशाव let us lie down. समन्ततः
-round about. निरूपयति she searches. किमन्वेष्टव्यम् is it to be sought
for? राम means -she need not search for something to rest upon,
she should take rest on his chest. N reads अपि सन्देष्टव्यम् which
means 'Is it necessary to send a message' (to some servant to
bring something to lie down upon). राम means that she need
not look about for a bed and if she does not find it, she need
not send word to somebody to bring one.
P 24 Verse 37. आ समयात् from the time of (our)
marriage. आ governs a noun in the ablative 'पञ्चम्यपाङ्परिभिः'
पा० २. 3. 10 (एतैः कर्मप्रवचनीयैर्योगे पञ्चमी स्यात्। आ हरेः परि हरेः संसारः।
आ मुक्तेः संसारः। सि कौ ) गृहे-when they were in अयोध्या. वने-
when, after राम's exile in consequence of the boon granted to
कैकेयी, they went to the forest. ततः after that (i. e. after
childhood). अनु is a कर्मप्रवचनीय governing a word in the accu-
sative 'कर्मप्रवचनीययुक्ते द्वितीया' पा- २. ३, ३३ (एतेन योगे द्वितीया स्यात्।
जपमनु प्रावर्षत्। सि कौ ) स्वापहेतुः which induced sleep, which put
you to sleep. अनन्या which has not been resorted to by
another woman. उपधानम् pillow (उपधीयते शिरः अत्र) नाटयन्ती
representing (dramatically). अयि एवम् ।' is so (just as you

40 NOTES ON [ I 37—
say ) प्रिय वचन यस्या प्रसुप्तैव—The word एव shows the surprise
which राम felt at seeing सीता fall asleep in a short time
Verse 38 This verse contains many examples of the figure of
speech called रूपक and is cited by वामन in his काव्यालङ्कारसूत्रवृत्ति
under रूपक (IV 3 6 ) इयं गेहे लक्ष्मी she is the goddess लक्ष्मी
(prosperity) (in my house) इयं नयनयो she is the nectar pencil
to my eyes अमृत was supposed to be extremely cooling and
gratifying A वर्ति (eye-salve ) is used for cooling the eye
'वर्तिर्भेषजनिर्माणे नयनाञ्जनरेखयो । गात्रानुलेपनीदीपदशादीवेषु योषिति ॥' इति
मेदिनी स्पर्श रस her touch is profuse sandal juice (paste) appli-
ed to the body Just as sandal paste causes a cooling sensation
and delight so does सीता's touch cause delight to राम 'प्रभूतं प्रचुरं
प्राज्यमद्रश्न बहुल बह्व' इत्यमर शिशिरमसृण cool and smooth मौक्तिक
सर string of pearls 'यष्टिलता सर सरिरित्यैकार्था ' क्षीरस्वामी किमस्या
ing to सीता is extremely lovable He was going to add that
everything was lovable if there were no separation from her
But after uttering the word यदि he dwells upon the thought of
separation and, instead of continuing the train of thoughts to
which he had begun to give expression in the word यदि, he
starts a new idea and asserts that separation from सीता cannot
be endured, The last line is full of various readings The one
adopted by us seems to us to be the best It can be explained
in another way also What of hers is not dear if separation
from her were extremely bearable But this explanation is
not happy and does not account for तु In this latter case we
take परम् as qualifying सह, while in the former, we separate as
'परम् (but) असह्य' V adopts a reading of his own without any
mss to support it viz 'यदि पुनरसङ्गो न विरह ' This reading is
no doubt a good one, but being unsupported we have not adopt-
ed it The com in V says 'किमस्या न प्रेयो यदि परमसह्यस्तु विरह इति
बहुष्वैव पुस्तकेषु पाठो दृश्यते स तु न सङ्गच्छते इति मत्वा पाठान्तर कल्पितम् '
There is another reading 'न प्रेय किमपरमसह्यस्तु विरह ' The
meaning is — 'What of hers is not lovable what else? (nothing
further need be said) But as for separation from her, it is un-
bearable' We have to put a strained construction upon the
words किमपरम्, otherwise they would be meaningless प्रतीहारी
a female doorkeeper भरत defines a प्रतीहारी as 'संधिविग्रहसंबद्ध
नानारार्थसमुत्थितम् । निवेदयन्ति कार्य या प्रतीहार्यस्तु ता स्मृता ॥' (नाट्यशास्त्र