उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

120 NOTES ON [IV. 1-
P 85 भूयिष्ठ जनम् (adj of आश्रमस्य) भूयिष्ठ सन्निपाति-
जनविद्यत यस्मिन् in which many guests are present समर्थिके
आरम्भे रमणीयता charm due to great preparations Verse 1
नीवारौ चामति the deer of the penance-grove is drinking to its
heart's content the scum (gruel) of the boiled wild rice
(नीवार ), which is warm and sweet and which remains after
being drunk by its mate that has just brought forth a young
one सद्य प्रसूता चासौ प्रिया च तस्या पीताद् (पानात्) मण्ड श्वम्-
'भित्सटा दधित्तो सर्पिर्म्मात्रे मण्डमस्त्रियाम्' इत्यमर -the thick oily scum
forming on the surface of any liquid, especially of boiled rice On
उष्णमधुरम्, वीर० remarks 'उष्णत्वं हि प्रसवविह्वलशरीरतोदपरिहारकम् । प्रियत्व
च मधुरत्वे हेतु । अत एव मधुरत्वोक्ति प्रयोजनवती।' सद्य प्रियम्-this
shows that even beasts show regard to their mates when they
are in a sad condition. ०प्रसूताप्रियापीतात् seems to be irregular
We expect ०प्रसूतप्रिया Or we may say that प्रसूता is the name to be
applied to a female in a particular condition and then we may
have ०प्रसूताप्रिया० in the compound पर्याप्त adj complete, full,
पर्याप्तम् adv to one's satisfaction Construe सर्पिष्मत भक्तस्य स्फुरता
गन्धेन मनाक् अनुसृत followed (i e mixed) slightly by the spread
ing odour of the boiled rice which is full of clarified butter
मनाक् adv a little अनुसूत qualifies ०मोद सर्वतः स्तीर्यते the
fragrance of the cooking of vegetables mixed with jujube fruits
spreads round कर्कन्धूप्ररे बदरे मिश्र शाक तस्य पचन (पाक ) तस्य
वामोद आमोद a very sweet or pervading fragrance 'निर्मर्दोत्थे परि
मलो गन्धे जनमनोहरे । आमोद सोऽतिनिर्हारी' इत्यमर परिस्तीर्यते--passive
of स्तृ (9 P A.) with परि स्वागतं चारणानाम् welcome to these
persons, with grey beards, of various sorts, who are the cause of
a holiday जीर्ण कूर्चम् (beard) येषाम् सौधातनि after the manner of
young boys welcomed the arrival of guests simply because he
had a holiday when they came He did not want the old folk
for their own sake but for the holiday which their arrival
brought In ancient India, holidays were given to students on
various occasions one of which was the arrival of an eminent
guest. See याज्ञवल्क्यस्मृति I 144-151 'प्राध्य पूजिते च दिष्टे च
गृहमागते ॥' 151 (अनध्याय ) Some editions read भागतमनध्याय०
as the footnote will show There आगत means आगमने सविशेषेऽभून्
special, having a specialty about it अपूर्व गुरुपु your reason for
respecting your elders is very wonderful दाण्डायन seems to be
the older and more clever of the two So he laughs at his
companion's readiness to avail himself of a holiday

—IV. 1 ] UTTARARĀMACHARITA 121
P 86 किं नामधेयं यस्य महत् वर leader (head) of the large
body of old persons स्थविर old man धिक् प्रहसनम् fie upon your
joking ननु shows 'emphasis' अरुन्धत्या पुरस्कृतान् headed by अरुन्धती
दारान् wives दार m wife (always used in the plural) प्रष्ठिकृत्य
leading दु वसिष्ठ Is he वसिष्ठ ? (or 'I doubt whether he is वसिष्ठ')
'दुर्वितर्के परिप्रश्ने' इत्यमरः अथ किम् what else ? i. e. yes मया वैश इति
As for me I thought that he was a tiger or a wolf आ shows
'anger' येन—मडमडायिता—this is to be connected with मया पुन
&c. above—since the moment he arrived, that poor brown heifer
was devoured by him कपिला a brown cow कल्याणी-दीर्घ० ex
plains 'वत्सतरी। द्वहायनीत्यर्थे' मडमडायिता is the past pass. p. of an
onomatopoetic verb समाम्नो मन्यमाना holding in respect the
Vedic precept 'a मधुपर्क should be offered with flesh.' मन्यमाना
goes with गृहमेधिन श्रोत्रियाय मेध्यन् householders offer to a
learned Brāhmaṇa (who has performed a sacrifice) a heifer, a
bull or a big goat मधुपर्क is a respectful offering made to a guest,
bridegroom or to other distinguished persons It usually con-
sisted of five ingredients curds, clarified butter, water, honey
and sugar-candy 'दधि सर्पिर्जलं क्षौद्रं सिता चैतैश्च पञ्चभिः । प्रोच्यते मधुपर्कः'.
मनुस्मृति enumerates the persons to whom मधुपर्क was to be offered
'राज्ञर्त्विक्स्नातकगुरुन् प्रियश्वशुरमातुलान् । अर्हयेन्मधुपर्केण परिसंवत्सरात्पुनः ॥' III.
119 वसिष्ठस्मृति IV 5–8 contains the following 'पितृदेवतातिथिपूजाया-
मेव पशुं हिंस्यादिति मानवम् ॥ मधुपर्के च यज्ञे च पितृदैवतकर्मणि । अत्रैव च पशुं
हिंस्यान्नान्यथेत्यब्रवीन्मनुः ॥ नाकृत्वा प्राणिनां हिंसां मांसमुत्पद्यते क्वचित् । न च प्राणि-
वधः स्वर्ग्यस्तस्मान्मांसे यधोऽवधः ॥ अथारि ब्राह्मणाच वा राजान्याय वाभ्यागताय
महोक्षाणं वा महाजं वा पचेदेवमस्या आतिथ्यं कुर्वन्तीति॥' आम्नाय
means 'Veda, Vedic injunction' श्रोत्रिय —'जन्मना ब्राह्मणो ज्ञेयः
संस्कारैर्द्विज उच्यते । विद्यया याति विप्रत्वं त्रिभिः श्रोत्रिय उच्यते ॥' पाणिनि has a
सूत्र to explain the word 'श्रोत्रियश्छन्दोऽधीते' ५. २. ८४. वत्सतरी a
heifer (about two years old) महोक्ष —महांश्चासौ उक्षा च महोक्ष
(महत् + उक्षन्) Here उक्षन् (a bull) becomes उक्ष according to
'अचतुर &c.' पा ५ ४. ७७ (which is a very long Sūtra). 'वृषा
महामहोक्षः स्याद्' इत्यमरः. गृहमेधिनः गृहे दारैः मेधन्ते सङ्गच्छन्ते इति
N. omits महाजं, but from the quotation given above it will be
seen that the reading in the text is proper. सं हि मन्यंति for,
the authors of Sūtras on religious observances lay down this
observance. धर्मसूत्रकारा —Sūtra is an aphorism, which is preg-
nant with meaning, though expressed in the most concise way.
'स्वल्पाक्षरमसन्दिग्धं सारवद्विश्वतोमुखम् । अस्तोभमनवद्यं च सूत्रं सूत्रविदो विदुः ॥'
A sūtra is generally in prose. सूत्र works were generally
divided into three kinds, श्रौत or कल्पसूत्र, गृह्यसूत्र and धर्मसूत्र.
11

122 NOTES ON [ IV. 1–
The श्रौतसूत्राs dealt with such sacrifices as दर्श and पौर्णमास, the
गृह्यसूत्राs laid down the ceremonies and ritual to be performed
in the house with domestic fires, the five daily Yajnas, the
संस्कारs such as उपनयन and marriage. धर्मसूत्राs laid down the
rules for the various castes and आश्रमाs, for the administration
of justice &c. Some of the extant धर्मसूत्राs are those of गौतम,
आपस्तम्ब, वसिष्ठ &c. We have given above an extract from
वसिष्ठ on the killing of a heifer in honour of a guest. समामनन्ति—
from म्ना with सम् and आ 1 P to lay down or prescribe. निगृहीतः —
you are caught (or defeated in argument). This is a technical
term in the न्याय system. The following speech of सौधातकि in-
dicates how he thought he had caught his friend in argument.
निग्रहस्थान is mentioned as the last of the 16 categories of the
न्याय philosophy 'प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्प-
वितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानां तत्त्वज्ञानान्निःश्रेयसाधिगमः' न्यायदर्शन
first Sutra. निग्रहस्थान is defined as 'पराजयहेतुः' in the तर्कभाषा.
येन since. वसिष्ठमिश्रेषु—for मिश्र, see notes p. 3. विशसिता was killed,
past pass. p. of शस् 1 P with वि to kill, to cut up. निर्वर्त्तिता-
effected, accomplished. विसर्जिता was given up or sent away i. e.
was not killed. अनिर्वृत्त-मांसास्ते मन्यन्ते the sages lay down (lit. think)
this method in the case of those who have not given up flesh.
The words 'this method' refer to समांसमधुपर्क. मांसाद् अनिर्वृत्ता अनिर्वृत्त-
मांसा —the words are transposed on the analogy of such com-
pounds as राजदन्त. 'राजदन्तादिषु परम्' पा. २. २. ३१. (एषु पूर्वप्रयोगाईं
परं स्यात्। सि. कौ.) कल्पः rite, rule, procedure. निर्वृत्तो मांसाद्—
निर्वृत्तमांसः. दैवदुर्विपाक (lit. bad ripening of fate) misfortune.
विज्ञानास —see notes p 27. The मनुस्मृति lays down that a
वानप्रस्थ must give up flesh and must subsist on plain vegetable
diet: 'अगस्त्योद्भवशाकानि पुष्पमूलफलानि वा। मेध्यवृक्षोद्भवान्यन्नात्तेह्यद्भिः पक्वम-
–मदाम्॥ वर्जयेन्मधु मांसं च भौमानि कवकानि च।' VI. 13–14. अत्र
तपस्यमानस्य some years have passed since he began to practise
penance in the penance grove of चन्द्रद्वीप. कतिपये some (optionally
declined like a pronoun in the nom. plural) 'प्रथमचरमतयाल्पार्धकति-
पयनेमाश्च' पा. १. १. ३३. चिरन्तनः old. अद्यैव न वेति has he had an
interview with his female relatives or not? स्वयं द्रष्टव्य you
should yourself come and see the king of Videha. परस्परं मिलिताः
have met or assembled together. अनध्यायं मानयात we shall
celebrate (lit. honour) the festival of a holiday by playing.
P. 88. पुराणानामिव राजर्षीणां उपास्य having waited upon. मूलं...
निविष्ट is occupying (i. e. has seated himself at) the root of a

—IV 2] UTTARARĀMACHARITA 123
Free Verse 2 हृदि तप्ते who is tormented by the grief
about Sita that constantly clings to his heart नित्यं अनुषक्तं
अन्तः प्रमथ्य जरन् (अग्निः) यस्मिन् अभ्यन्तरस्थो like an old tree
having fire spreading in its inside (in its hollow) The read-
ing in the text is better than ज्वलन्निव as जरन् वनस्पति can be
well compared to old जनक and is more likely to have a hollow
inside where fire may burn मिश्रविष्कम्भक—Vide notes p 64
Here it is मिश्र as one of the two characters is a low one speak-
ing the Prakrit dialect This is perhaps the finest विष्कम्भ
in this drama. Pathos had been carried to the highest
pitch in the preceding Act That tension is here relieved by
the dialogue and bright smiles of two boys Verse 3
The principal sentence is मे मन्युर्न विरमति my grief does not
cease. अपत्ये व्यथया—(sorrow) that was caused (lit. clung
or stuck) by that great misfortune which befell my child
(Sita) which (दुरितेन) was hard to bear, which wounded the
heart and caused agonies The instrumentals from तेन to व्यथया
qualify दुरितेन understood. तेन (दुःखेन) विपुल (which goes with
मन्यु) दुरितम्—sin here misfortune जनक refers to the abandon-
ment of सीता on account of a scandal in the words तादृशं दुरितम्
व्रणितं हृदयं येन पटु विरहाणि which (sorrow) is poignant and con-
stantly existing (lit flowing) and which seems fresh though a
long time has elapsed धारया बहुभीरु निवृन्तन् cutting (pr p nom
sing mas of कृत् with नि). क्रकच a saw The adjectives पटु -
विरहाणि can be construed with क्रकच also which may be sharp
(पटु), which may have a cutting edge and may seem to be new
(bright) even after a long time विरमति—रम् is Atmanepadi,
but necessarily takes परस्मैपद when preceded by वि, आ and परि
'व्याङ्परिभ्यो रमः' पा 1 3 91 जरया, दुःखेन and शोकेन are to be
connected with आत्तरसासु दुरासद that is irremediable (lit.
that can be overcome with difficulty) पराक—is a kind of ex-
piatory penance. It consists in fasting for twelve days with
the mind and senses restrained 'द्वादशाहोपवासेन पराकः परिकीर्तितः।
याज्ञ० III 321 'यतात्मनोऽप्रमत्तस्य द्वादशाहमभोजनम्। पराको नाम कृच्छ्रोऽयं
सर्वपापापनोदनः ॥' मनु० XI 215 सान्तपन is another kind of expia-
tory penance 'गोमूत्रं गोमयं क्षीरं दधि सर्पिः कुशोदकम् । एकरात्रोपवासश्च
कृच्छ्रं सान्तपनं स्मृतम् ॥' मनु० XI. 212, 'गोमूत्रं गोमयं क्षीरं दधि सर्पिः कुशो-
दकम् । जग्ध्वा परेद्युरुपवसेत्कृच्छ्रं सान्तपनं चरन् ॥' याज्ञ० III 315 The
word प्रभृति includes such penances as चान्द्रायण &c. आत्त रसधातु
यस्य the fluid ingredients of which are taken up (i. e. dried).

124 NOTES ON [ IV—3
भार past pass p of दृ with आ अनियम्यमान असहय्य (support) दग्ध
नाद्यापि पतति my wretched body does not yet fall (perish)
• • • एव अद्यापि मम दग्धदेहो न
of the ingredients
retched body does
not yet fall This reading is not so easily construable as the
one in the text V and Gh read अनुपयुज्यमान which means 'that
has become useless' Some one may say 'commit suicide,
if your body does not perish of itself' To this the following
sentence furnishes a reply अथ घातिन for those who commit
suicide are arranged those worlds called अधतामिस्र which are with
out the sun अविद्यमान सूर्य येषु प्रतिविधीयन्ते—(pass of धा with
प्रति and वि) are arranged, are prescribed अन्धतामिश्र means a
particular kind of hell While commenting upon the several
kinds of hells mentioned by अमरसिंह (in सङ्गेदास्तपनावीचिमहारौरवरौ
रवा । संहारः कालसूत्रं चेत्याद्या), क्षीरस्वामी remarks 'आन्धशब्दात् तानिस्रा भता
मिखादय' Some take अन्धतामिस्रा as an adjective of लोका, mean-
ing 'having pitchy darkness' (अन्धं तामिस्रं तिमिरं येषु) This is
unnecessary as the above quotation from क्षीरस्वामी will show
Those who explain अन्धतामिस्र as above say that instead of असूर्या
we should read असुर्या (fit for or belonging to the असुरा), as
otherwise असूर्या would be superfluous when the worlds are said
to be full of blinding darkness. On our explanation there is no
such difficulty The author seems to have understood literally
the passage from the ईशावास्योपनिषद् 'असूर्या नाम ते लोका अन्धेन तमसावृ
ता । ताँस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः' ऋषयः the seers of
Vedic mantras अनेक क्रमेऽपि even after the lapse of many years.
प्रति निर्मांस which is presented distinctly on account of reflect-
ing (brooding) over it every moment प्रतिक्षणं या परिभावना तथा
स्पष्टं निर्मांसं यस्य G explains परिभावना as निरन्तर, which is not
good प्रत्यग्र fresh दुःसहत्वेन agitation due to sorrow ईदृश
दायते such is the lot assigned to your birth that has developed
itself that it is not possible for me even to cry aloud (at will)
in consequence of shame सीता did not die a natural death. If
that had been so it would have been possible to cry aloud for
her without feeling shame But she was abandoned on account
of a scandal and then died Hence the shame Verse 4 This is
a fine specimen of Bhavabhuti's felicitous description of child
life The principal sentence is शिशो ते वदनकमलकं स्मरामि—I remem-
ber your delicate lotus-like face when you were a child ललित,
कुङ्मलाभम् and ०ग्रन्थिन् are three adjectives of वदनकमलकम् In the

—IV 4] UTTARARĀMACHARITA. 125
-text we should read स्खल .. चदित as one word अनियते रुदितस्मिते
(रुदितं च स्मितं च) यस्मिन्—that had smiles and cries irregularly
(without any settled causes). An infant smiles or weeps with-
out our knowing the reason why it does so विरलानि कतिपयानि
कोमलानि दन्तकुङ्मलाग्राणि (दन्ता एव कुङ्मलास्तेषामग्राणि) यस्मिन्—in which
shone the tips of a few delicate bud-like teeth. स्खलद् असमग्रत
मञ्जु (सुन्दर) जल्पितं यस्मिन्—from which fell faltering words that
were charming though ceaseless The reading मञ्जु is better than
मुग्ध because it helps to produce a charming assonance of sounds.
Compare ‘आलक्ष्यदन्तमुकुलाननिमित्तहासैरव्यक्तवर्णरमणीयवचःप्रवृत्तीन् । अङ्का-
श्रयप्रणयिनस्तनयानवहन्तो धन्यास्तदङ्गरजसा मलिनीभवन्ति ॥’ शाकुन्तल VII.
We may say that भवभूति perhaps is happier than कालिदास in the
choice of his metre and in अनुप्रास. This verse occurs also in the
मालतीमाधव X. 2. असोढाऽसि you are extremely firm (or hard-hearted).
These words convey a rebuke. The word वसुन्धरे is significant.
Being the supporter of all the earth is naturally firm. वीर० re-
marks "अत्र 'यो वा बिभर्ति काठिन्यं तस्मै भूम्यात्मने नमः' इति वचनं द्रष्टव्यम् ।
न तु वसुभगवद्रूपतैवेति । क्षमिसद्भावैश्चिन्तयितेयुक्तावनो न्यस्यते” Verse 5.
We have to understand हेपितृ after त्य otherwise, we expect a
verb in the second person plural and not in the third person
plural (as विदुः is). रथो कुलगुरुस्त्वनिष्ठः Or we may suppose
that वसिष्ठ is included under गुरुषु and construe कुलगुरुः with
भास्करः The sun, as being the first progenitor of the race, is an
object of veneration to the whole family of Raghu. सव भास्कर
the sun himself (as the highest of all the divinities mentioned).
विधां दधि—just as speech generates the lores. विदाम्—the sin-
gular is put for the class. वस्तु दैवतम् who (Sita) is a divinity
like that (i.e. the goddess of speech). Some take तद् as mean-
ing 'like the deities mentioned above'. The reading 'शुद्धिरित्यव-
दूत' is bad. जनक would never have referred to the undeserved
humiliation of Sita by the ordeal of fire, as he says further
on ‘शोकमग्निनाऽप्यसम्भूतपरिशोधने’ (p. 92 text). तया विशसनम्—
slaughter (or killing) in that way (i.e. abandoning to die on
account of an undeserved scandal). जनक, like राम, thinks that
सीता must be dead. दारुणे is addressed to वसुन्धरा कि मनुव्यथा
why didst thou endure or put up with? क्षम् 4 P. A. to endure.
गृष्टि—this seems to have been the name of the कञ्चुकी. उपदिश्यमान-
मार्ग दण्डै to whom the way is shown. उत्थाय—जनक gets up to
show his respect to अरुन्धती, the wife of the great sage वसिष्ठ निरूप्य
observing closely. धर्मदारा—धर्मपत्नी Mark the plural दारा, though

126 NOTES ON [ IV. 5-
in apposition with कौसल्या. क इति who would belive this that
she is the same? इ with प्रति to believe. Verse 6 यथा श्रीः like
Lakshmi. स्त्रीरेव पदेन or she was herself Lakshmi, what is
the use of a word showing a simile? The उपमानपद here is यथा
सैषा—these words are to be connected with जाता. कष्टं बत show
extreme sorrow. Construe सा एषा दैववशेन दुःखात्मकं किमपि अन्यदिव
भूत जाता—through the power of fate she has become as if another
indescribable being full of misery. From being like लक्ष्मी or
लक्ष्मी herself she has become a miserable being and her state is
indescribable. दुःखात्मा स्वरूपं यस्य. We may also construe in
another way—सा एषा दैववशेन अन्यदिव जाता, दुःखात्मकं किमपि भूतम्—
She has become through the power of fate, as if another, some
thing indescribably lamentable has happened. This is not,
however, very happy. We expect अस्या इव for अन्यदिव. अहो विपाकः
Oh, what a change. For विपाक see ईदृशानां विपाकोऽपि &c. (text
p. 52) and विषादे घोरेऽस्मिन्' (verse 12) below. N reads विकारः,
which is not good. मीर० explains 'विकारः प्राणिनामुपचयापचयरूपस्तद्दर्श-
विस्मयनीय इत्यर्थे.' Verse 7 मूर्तः incarnate. श्रुतेः दर्शनम् the sight
of that very person has become unbearable to me like salt
(thrown) on a wound. V. and Gh. read before this verse 'अयमपरः
पापो दशाविपर्यासः' this is another miserable (or evil) change of
condition (that has happened). This is not bad, but seems to be a
conjectural addition. क्व कुलगुरोः-यमितव्यं अनध्यवसायः—indecision,
want of resolution. N. and G. read महानध्यवसायः—this great
effort. The meaning would be—you have been asked to see
Janaka by your family preceptor, why do you require so much
effort to make up your mind to see him? The words पदे पदे how-
ever indicate that the reading अनध्यवसायः is better. संयम्य
having made steady. अनुबन्धन obey. सममेव at the same time.
सर्वाणि द्रवन्ति all the sorrows spring up. She refers to such
calamities as the death of दशरथ, the exile of राम, the abandon-
ment of सीता &c. उद्भ्रान्त (उद्+भ्रम्) मूलबन्धं यस्य—the root of which
is plucked up. पदबन्धापचितुम् to compose, to make steady. The
reading उद्भ्रान्तं is conjectural, it gives a good sense. Verse 8
मनागवाहीनि flowing in a stream (i. e. continuously). संतानेन
वहन्ति इति. सम्बन्धि हानि due to separation from relatives (in
this case from दशरथ). दृष्टे प्रेक्षणि (loc. abs.) when any person
that is very dear is seen. ओघः प्लवन्ते surge around (flow to-
gether) as if with thousands of streams. When sorrow has been
continuous for many years, it loses its nature of being unbearable.
But at the sight of persons that are dear to us, sorrow revives in

all its force and becomes as unbearable as it was when it first
befell us The reading सज्जनेषु (due to separation from a good
relative) is not good, as it introduces an unnecessary limit-
ation One feels deep sorrow though one's near relative may
not be a saint Compare for the idea 'अनपेक्ष्य रुरोद सा मृगा स्तनम-
र्थाभरणैर्वभान या । स्वजनस्य हि दुःखमग्रतो विवृतद्वारमिवोपजायते ॥' कुमारसम्भव
IV 26 वध्वा एव गते when such is the case with my daughter in-
law Verse 9 शब्दसम्बन्धी praiseworthy relative कुलोद्वह (lit,
carrying or leading) one who continues or perpetuates the
family याज्ञवल्क्य is mentioned as an expounder of ब्रह्म in the
बृहदारण्यकोपनिषद् ३/४ अध्यायाः III and IV 'जनको ह वैदेह कूर्चादुपवसर्प
भगवन् नमस्तेऽस्तु याज्ञवल्क्यानु मा शाधीति स होवाच आज्य सपक्षीत्येव
श्लोकेनैकैक इतो विमुच्यमानः स ॠद्धिमानीत्याह तद्ब्रूहि ब्रह्मेवे दन्त्र गमिष्यामस्त्वयि
न मेऽहं तद्वेदानी यत्र गमिष्यामि' बृहदारण्यकोपनिषद् IV 2 I मङ्गलरादा—see
notes p 53 जगौ (Perfect of गै) sang (i e expounded) महा-
राजस्य विशेषः who was non-different from his heart to the great
king ((दशरथ) जनक was so dear to दशरथ that he was as if
the second heart of the latter स्मारिता दिवसान् I am made to
remember (those) days that were delightful on account
of the absence of despondency अनिर्वेदेन रम्यान् She
means that in the lifetime of दशरथ, she enjoyed unmixed
happiness and therefore those days were very charm-
ing The presence of जनक who was a fast friend of दशरथ
brought to her recollection those happy days and made her
feel extremely miserable by the contrast which her present
condition afforded सर्वं नानि All that is now no more All
that happiness is a thing of the past. V and Gh read सम्भावि-
तानि दिवसे which means--I am honoured on a day on which
there is no joy अनुपस्थिते (not approached) महोत्सवे दस्मिन्
This seems to mean that Janaka paid her a visit at a time when
there was no occasion for joy (but rather for sorrow) and
that on former occasions his visits occurred when there was
some festivity going on This is not a good reading It does
not fit in the context as our reading does. The following
words 'हा देव महाराजानि' would moreover be abrupt and un-
connected with this reading
P 92 Verse 10 यदा ॰गुरुतम on account of whom, your
husband, the highest among the ancient teachers, and the
receptacle (treasure) of holy lustre, looks upon himself as
sanctified. This means—वसिष्ठ, though himself full of (Vedic)

128 NOTES ON [ IV 10—
lustre looked upon himself as sanctified by having the saintly
अरुंधती as his wife. पूतमात्मानं मन्यते इति पूतंमन्य (or पूतंमानी). मुम्
is added to पूत in accordance with the Sūtras 'आत्ममाने खश्' पा
३ २ ८३ (सकर्मके मनने वर्तमानान्मन्यतेः सुपि खश् स्याद् वाणिनि । पण्डितमा-
त्मानं मन्यते इति पण्डितंमन्यः ! पण्डितमानी । सि कौ ) and 'खित्यनव्ययस्य'
पा ६ ३ ६६ (खिदन्ते परे पूर्वपदस्य ह्रस्व स्यान्नो मुम् । सि कौ ) त्रिलोकी-
मङ्गल्याम् auspicious to the three worlds. त्रयाणां लोकानां समाहारः
त्रिलोकी (द्विगु) मङ्गले साधु मङ्गल्या (मङ्गल + य), according to 'तत्र
साधु ' पा ४ ४ ९४. अवनि शिरसा with (my) head resting upon
the surface of the earth. जगता वन्द्याम् deserving to be saluted
by the world. देवी मिव resembling the goddess Ushas (dawn)
तिमिरपि महस् —thus may be taken to refer to the sun who is
spoken of as the lover of the dawn in the Vedas. 'सूर्यो देवीमुषसं
रोचमानां मर्यो न योषामभ्येति पश्चात्' ऋग्वेद I. 115 2. The adjectives
०मङ्गल्यां, ०वन्द्यां and भगवतीम् are applicable to उषस् also. अक्षरं
प्रकाशताम्—may that imperishable light (truth) shine for you
(i. e. on you). This means —may the knowledge of the
supreme Spirit dawn upon you. This blessing from अरुन्धती is
very appropriate. जनक was a ब्रह्मविद्. ब्रह्म is spoken of as अक्षर and
as the light of lights. Note 'द्वे विद्ये वेदितव्ये परा चैवापरा च । अथ
परा यया तदक्षरमधिगम्यते। मुण्डकोपनिषद् 1 1 4-5 'हिरण्मये परे कोशे विरजं
ब्रह्म निष्कलम् । तच्छुभ्रं ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः ॥ मुण्डकोपनिषद्
2 2 9. स तपति may this god that shines beyond the region
of sins purify you. This refers to the sun. For the idea of
the sun being beyond sins see notes p. 82. रजस् n. foulness,
passion, sin. There is another reading परोरजा. This will
mean 'who is beyond sin.' It may also mean 'who is beyond
रजोगुण'. There are three गुणs according to the सांख्य system,
सत्त्व, रजस् and तमस्. 'सत्त्वं लघु प्रकाशकमिष्टमुपष्टम्भकं चलं च रजः।' सांख्य-
कारिका. The sun being a god is सात्त्विक and above रजोगुण. The
compound परोरजा (रजस परः ) is irregular. Vide notes on पर-
सहस्र p. 18. अप्यस्या मातुः Is it all right with this mother of the
protector of the subjects? अनामयम् health, welfare. 'अनामयं स्वादा-
रोग्यम्' इत्यमरः (आमयस्य रोगस्य अभावः अनामयम्) अनामयम्—when
addressing a person of the क्षत्रिय class, the word अनामय was to
be used 'ब्राह्मणं कुशलं पृच्छेत्क्षत्रबन्धुमनामयम्।' मनु० II 127. जनक, being
indignant at the undeserved treatment of सीता, does not take the
name of राम. Moreover the word प्रजापालकस्य is sarcastic. The
idea is—he cared more for the subjects than for his wife.
निरव शेष we are taunted harshly and openly. निरवशेष—without
leaving anything back, i. e. completely and without reserve. अने-

—IV 10] UTTARARĀMACHARITA. 129
नैव मन्युना on account of this very resentment (due to the abandon-
ment of सीता) मन्यु anger, or 'sorrow' चिरे परोक्षस्य रामभद्रमुख
चन्द्रस्य दर्शनं दया We saw that कौसल्या went to the सत्र of ऋष्यशृङ्ग
and when it was finished she came direct to the hermitage of
वाल्मीकि along with वसिष्ठ and others. Thus she had not seen राम
for twelve years नार्हसि दूशयितु you will please not give pain.
दैवदुर्पाक कोऽपि some indescribable misfortune (lit: bad combination
of fate) यत् since प्रवृत्ता बीभत्सा किंवदन्ती येषु Among whom a
scandalous report had spread अविद्यमान अल्पक येभ्य extremely
mean minded अग्निशुद्धिं न प्रतियाति do not believe in the purifica-
tion (of सीता) by fire. इति shows 'reason' को शोधने who is
Agni to purify my offspring? Janaka could not bear the idea
that his own daughter who was holy by birth, should require
purification, simply because scandal mongers thought otherwise.
पामरादिना जनेन—refers to the words of जनक 'अग्निशुद्धिं न प्रतियाति'
राम ..भूता insulted by राम (in that he abandoned सीता on
account of a scandal) एवमेतद् just so (just as जनक says that
सीता requires no purification by fire) अग्नि क्षराणि the letters
'Agni' are quite insignificant with reference to my daughter
(सीता) पर्याप्तम् sufficient This means that in the matter of
purity Agni can bear no comparison to सीता Verse 11
शिशु तया whether you are my child or pupil, let that
remain as it is She means that the relationship of सीता
to her (whatever it be) is immaterial in the respect to
be paid to her विशुद्ध दृढयति the pre-eminent degree of purity
in you strengthens my attachment to you The reading दृढयति
is better than जनयति अरुन्धती must have had some affection
for सीता, as the latter was her pupil, but it was strength-
ened by the worth of सीता दृढयति denominative verb from दृढ
स्त्रैणम्—womanhood (from स्त्री, according to 'स्त्रीपुंसाभ्यां नञ्स्नञौ
भवनात्' पा 4 1 87) शिशु भवतु let there be childhood or woman-
hood in you (i. e you may be a child or a woman that does not
matter) नु shows 'emphasis जगताम्—the plural is used
because there are fourteen worlds गुणा रूप in virtuous beings,
it is their virtues that are the objects of reverence, and not their
sex nor their age. She supports her words about Sītā by a
general proposition and hence the figure is अर्थान्तरन्यास 'सामान्यं
वा विशेषो वा तदन्येन समर्थ्यते। यत्र सोऽर्थान्तरन्यासः साधर्म्येणेतरेण वा॥'
काव्यप्रकाश X Compare for a similar idea the following—'तेजोगौरव
मैरेव मुनीनामपरमीश्वर । स्त्री पुमानित्यनास्थैषा वृत्त हि महितं सताम् ॥' कुमार-

130 NOTES ON [ IV. 11—
सम्भव VI 12, 'तथापि भावः प्रसवदातिरेके विपक्षभावे विरमस्य तत्क्षण । सुनोश्च का
न्तिशयेन वृन्दारु पदं हि सवत्र गुणैर्निधीयते ॥' रघु III 62, 'धृतद्वैरीरप्यवन्ञ्जितात्म-
भिर्धृतैर्मुनीनवयशुचिभिः । रनावचश्श विरला स मृगानभिपेक्षते रमयितु
न गुशा ॥' किरातार्जुनीय VI 24 उन्मीलन्ति इव वेदना my agonies as if
bud forth (i e increase) Verse 12 स राजा—This refers to
दशरथ तत्सौख्यं that (well known) happiness (which she enjoy
ed in the lifetime of दशरथ) द्विपुत्रन् —refers to her son राम and
his brothers स्मृती आविर्भूतम् presented itself to her memory (i e
was remembered by her) The words राजा, सौख्य, ०जन and दिवसा
are in apposition with तत् विपाके, सिन् in this terrible change
(of condition) अथ then (i e after being aware of the contrast
between her former happiness and her present miserable condi
tion) पुरन्ध्रीणाम् of virtuous women matrons पुरन्धी श्री a
woman whose husband is living and who has children पुरं गृहं
धारयति इति 'स्यात्तु कुटुम्बिनी । पुरन्ध्री इयमर For the idea in the
last line compare 'आशाबन्ध कुसुमसदृश प्रायशो ह्यङ्गनानां सद्यःपाति प्रणयि
हृदय विप्रयोगे रुणद्धि । मेघदूत 10 चिराद् दृष्टान् seen after a long time
प्रियसुहृदः =दशरथस्य न स्निग्धं पश्यामि I do not see affectionately i e
I do not behave in a friendly way Verse 13 स दशरथ तच्च
हृदयम् he was my heart (as it were) The author uses तद् and not
स because the predicate is हृदयम् अपि चन्न् and he was more
over the whole fruit of my life यद् नगरम् (he was) whatever else -
is dearer than these (i e body and soul) किमित्र—दशरथ what
possibly was not दशरथ to me (i e to me he was everything)
P 94 Verse 14 यद् अभूत् whatever great fault was
committed in private either by her or by her husband दूषेयम्=
दोष अभूत् विपद् I became the object of the censure of the pair
separately He means that he so much enjoyed the confidence
of both दशरथ and कौसल्या that each of them complained to him if
the other was guilty of some fault even in private. If कौसल्या
was guilty of a fault दशरथ would taunt him by saying that his
friend (कौसल्या) was bad and vice versa प्रमाद् अभूद् after that
(i e after they had a love-quarrel) the management rested
with me as regards reconciliation or anger He means that it
was for him to bring about a reconciliation or to provoke
them further अनु is a कर्मप्रवचनीय and governs तद् in the accusa
tive विधि method, measures, arrangement. अल ददयन् or enough
of remembering it, as it storms the heart and burns it The
remembrance of these matters is extremely painful सन्दू 4th गण
I P to storm, overwhelm अतिजिर निरुद्ध निशामनिष्यद् दहन—the

—IV. 14] UTTARARĀMACHARITA. 131
flow of the breath of which has been stopped for a very long time
i. e. who has not heaved out a breath for a long time. Verse 15
सुहृद् इतरत् (fate) having first manifested an unmixed favour-
ableness like a friend who gives delight. सुखं ददाति इति सुहृत्
इतरद् यत्र तत्. The favourableness was not mixed up with the least
of anything unfavourable. पुनः मनोरुजम् fate terrible on account
of the sudden turn (it takes) enhances the anguish of the
heart. अकस्मात् (or अकस्माद्) विवर्तनं तेन दारुणा. विशिनष्टि present
third sing. of शिष् with वि—to aggravate. मनसः रुक् मनोरुक् ताम्
व्यधत्त. The idea is—After the marriage of राम and सीता, the
families of जनक and दशरथ were in unmixed happiness, for a
time all went well, fortune seemed to smile upon them all of a
sudden there came a sad change. In the midst of happiness,
सीता was abandoned by Rāma and the two families were
plunged in misery. N. reads सुखदनम् which is not good. For
presenting a contrast to दारुणा in the third line, we require सुखदत्
in the first. This verse occurs in the मालतीमाधव IV. 7, where
जगद्धर reads सुखदत् and त्रिपुरारि reads सुखप्रदम्. नव-विवाह-
भव्य-लक्ष्मी (शोभा) तया परिग्रहः एकः (मुख्यः केवलः वा) मण्डनं
यस्य the chief (or sole) ornament of which (face) was
the assumption of the grace due to recent marriage. अस्फुट-
मुग्ध-विशद-स्मितं यस्मिन् (face) on which a guileless smile was playing
स्फुरन्ती चन्द्रस्य चन्द्रिका तद्वत् सुन्दरी beautiful like the bright (or
shining) moonlight of the moon. आसीनत्वेन उत्सङ्गमलङ्कुर्वन् make
my lap shine (by sitting upon it as youngsters do). महत्तरैः हिः
very great. रघूणां दुहितैव she is the daughter in law of the chief
personages of the रघु race (the ancestors of दशरथ) but the
daughter of जनक is only my daughter (and not daughter in law).
As जनक was the most intimate friend of दशरथ, the former's
daughter was as a daughter to the latter. Verse 16 पञ्चप्रसूतो
adj. of राज्ञः. पञ्च प्रसूताः यस्य who had five children (राम, लक्ष्मण,
भरत, शत्रुघ्न and शान्ता). तस्य राज्ञः = दशरथस्य. दनुजशत्रुः = रामः. The
demon सुबाहु along with मारीच troubled विश्वामित्र by showering
flesh and blood on the altar while विश्वामित्र was engaged in
sacrifice. He came to दशरथ and with the help of राम and लक्ष्मण
killed सुबाहु. See बालकाण्ड chap. 19 and 30. इयं सीता although
he had four daughters in law, सीता was as dear to him as his
own daughter शान्ता. Construe—तदैव अपि राज्ञः श्रिया तनूजा गतेव वधूनां
दुहितृवत् प्रीत्या. It is strange that G. explains पञ्चप्रसूतो in such a
way as to include शान्ता. N reads तदैव शान्ता for दयेव शान्ता and
दुर्देव for तदैव, which is bad, as the construction becomes involved.

132 NOTES [IV. 16-
वीर० explains 'अस्य जनकस्य तनूजा सीता यथा तस्य राज्ञो दशरथस्य प्रिया तथा
अन्या ऊर्मिलाप्रभृति राज्ञ प्रिया न। अस्य तनूजा सीतेत्यनेन सीताया एव जनकाभि-
संबन्धा तनूजात्व मान्यात्वमिति व्यज्यते'
P 96 सर्वप्रकारे हृदयंगम dear in all ways कथ विसर्दसे how
can you be forgotten? Verse 17 जामानुरात जनम् the relatives of
the son in law सम्बन्धे in (our) alliance विपरीतम् reversed.
Separate the second line in two clauses सम्बन्धे यद् विपरीतमेव अभूत्,
ते माराधन मयि (अभूत्) मारा मयि you propitiated me. तथाविध of
that sort (so good and noble) Supply अपहृत after तद् व्यीकम्
refers to सीता औपलोक (mortal world) एव नरकः (hell) दृढ
वज्रेनेव तेन प्रतिवद्ध (यत एव ) निश्चल च which is motionless because it
is tied down with firm cement Some read श्लेषघटितवज्रनिश्चलम्
(श्लेपेन घटित वज्र इव यत् अत एव निश्चल च)-which is firm, because
it is tied to me by a sticky cement वाष्प एव you should at in
tervals stop weeping कुलगुरु = वसिष्ठ The word 'भवितव्यं भविष्यति'
are reported as they were uttered by वसिष्ठ and hence इति is add
ed after भविष्यति भवितव्यं भविष्यति It did take place as it was
destined to happen, but it will end in good कल्याण उदर्क (अन्ते)
यस्य or कल्याण उदर्क (अन्त ) यस्य The meaning is-Fate had
decreed that Sita must be abandoned by Rama and she was
abandoned by him but the ultimate result will be good (i. e.-
they will be reunited) V and Gb omit भवितव्य तथा and इति But
this is not a good reading We do not know, if this reading
be accepted, what the words of वसिष्ठ were The words will
only be those of अरुन्धती, in which case what follows this speech
cannot be well explained कुतो पतद् whence (how) can this
happen to me whose hopes are gone ? अतिक्रान्त मनोरथ यस्या She
means-twelve years have passed away since सीता was aband
oned yet there is no news of her She has no hope left that
the result will be good. The reading अतिक्रान्तो मनोरथ means
'my hope has passed (the limits of fulfilment)' ' . there
is no likelihood of fulfilment. क्षत्रिके दरिति princess, do you
think that it was falsely said? The second तत् refers to the
words of वसिष्ठ 'भवितव्यं भविष्यति' above मृषोद्य-from मृषा (false) ,
and वद् (to speak) according to the Sutra 'राजसूय-सूर्यं मृषोद्य-रुच्य-
कुप्य-कृष्टपच्या व्यथ्यपणा 'पा 3 1 114 (एते शब्दा क्यबन्ता निपात्यन्ते। मृषोद्यशब्द
शरे कर्मणि णित् क्यप् । मृषोद्यम् । ति को ) मृषा उद्यते इति न हीदं तेन Oh!
good lady of the क्षत्रिय class, do not think it to be otherwise, it
must take place Mark the impersonal construction भवितव्यं तेन.

—IV. 18 ] UTTARARĀMACHARITA. 133
P. 97. Verse 18. आविर्भूतं ज्योतिः येषाम्—to whom the light
(of ब्रह्म or of truth) has manifested itself This is the reason why
their words come out true व्याहाराः words, utterances. भद्रा...
निषिक्ता for in their speech there is attached auspicious prosperity.
नैते वदन्ति they do not utter words, the meaning of which is
fruitless वितुथं अर्थं यस्याः. वितुथ lit. sunk or flooded, hence 'ineffec-
tual, false'. The poet seems to have in mind the following
Vedic verse quoted in the निरुक्त (IV) 'सक्तुमिव तितउना पुनन्तो
यत्र धीरा मनसा वाचमक्रत । अत्रा सखायः सख्यानि जानते भद्रैषां लक्ष्मीर्निहि
ताधि वाचि॥' ऋग्वेद X. 71 2 शिष्टानध्ययन—supply दिवसे after this.
शिष्टेभ्यः अनध्ययनं (अध्ययनाभावः) यस्मिन्—in which there is a remis-
sion of study on account (of the arrival) of distinguished
personages. अच्छेद्यमान स्खलितं यथा स्यात् तथा—without any obstacle.
The reading उड्डूतं will mean 'tumultuously.' सुलभं भवति—this
has passed into a proverb. सुखम् सौख्यं यस्मिन्—in which happi-
ness is to be easily had. रामभद्रस्य is to be connected with कौमार०.
This is एकदेशी अन्वय. रामभद्र इव with limbs the movements of
which are charming, which are stately, and resemble the beauty
of Rāma in his youth. अवष्टम्भेन सह (बहुव्रीहि). अवष्टम्भ lit. support
hence 'pride or stateliness'. मुग्धानि ललितानि (विक्षेपाः) येषाम्.
शौण्डयति—denominative verb from शौण्ड. सस्वगतम्—This seems
to be a wrong stage-direction, it should be आत्मगतम्. The
stage direction जनान्तिके is used when a character on the stage
speaks something to another in such a way that only the
person addressed hears it. भागिरथ्या निवेदितं यत् तत् रहस्यं च the
secret that was told (to me) by the Ganges. कर्णयोः अमृतम्
which is like nectar to the ear. भगीरथी seems to have inform-
ed अरुन्धती that Sītā gave birth to two sons and that they were
in Vālmīki's hermitage. This was a secret imparted to her
and not known to कौसल्या and जनक and so the word रहस्यं is
used. This news was extremely gratifying to अरुन्धती and hence
she says कर्णामृतम्. कतरः which (of two).
P. 98. Verse 19. The principal sentence is contained in
the last line इतीति ... अयम्—who is this, that, when seen, fills the
eye with ambrosial collyrium? इव श्यामः glossy and dark like
the petal of a blue lotus. शिखण्डकैः मण्डनं यस्य adorned with locks
of hair (on his head). वटु...सम्भावयन् who, possessed of holy
grace, as if gladdens (or adorns) the assembly of boys with
his grace पुण्ड्रा श्रीः यस्य. For क added to बहुव्रीहि compounds see
notes p. 6. पुन नन्दनः who is my dear Rāma himself as if again
12

become a boy. The reading धीरैव is bad. सभाज् 10th cony or
सभाजय् a denominative verb means 'to gladden, honour, adorn'
नूनं surely. Verse 20. This verse mentions some of the chara-
cteristic marks of a क्षत्रिय student. चूडया चुम्बितानि कङ्कद्वपत्राणि यस्मिन्.
कङ्क a heron + पत्रम् feathers (of the heron fixed on an arrow) तूणी
a quiver Understand अस्ति after ०द्वयम्. चूडा पृष्ठत on his back
there is a pair of quivers on both sides, the feathers of the
arrows of which are touched by his lock of hair (on the head)
भस्म रोरवीम् his chest having the holy mark of a small quantity
of ashes wears the skin of the Ruru deer He wore the skin of
रुरु deer as an upper garment. स्तोकं च तत् भस्म च भस्मस्तोकं (कर्मधारय)
तदेव पवित्रं लाञ्छनं चिह्नं यस्मिन्. The word स्तोक is put after भस्म in
accordance with the Sutra 'पोता-युवतिस्तोककतिपयपृष्टिधैनुवशवेहद्वष्कय
णीप्रवक्तृश्रोत्रियाध्यापकधूर्त्तजाति' पा 2 1 65 G takes पवित्र to mean
०व्याघ्रनख (which was hung round the neck of boys as a charm)
रौरवी from रुरु (रुरो इयम्) रुरु a kind of deer मौर्वी माञ्जिष्ठकम्
the lower garment coloured with the dye of मञ्जिष्ठा (Bengal
madder) is tied by means of a girdle of Mūrvā grass
मौर्वी—मूर्वाया इदं मौर्वी (or मूर्वाया विकार, according to 'अवयवे च
प्राण्योपधिवृक्षेभ्य' पा 4 3 135 ष्ण्यधिकारे। नि ङी ) मञ्जिष्ठया रक्तं
माञ्जिष्ठम्, according to 'तेन रक्तं रागात्' पा 4 2 1 (कषायेण रक्त
वस्त्रं काषायम् । माञ्जिष्ठम् । सि कौ ) माञ्जिष्ठमेव माञ्जिष्ठकम् The reading
माञ्जिष्ठिक is bad, as it is not in accordance with Panini. पाणौ
वैणवं —In his hand there is a bow, a rosary of beads and a
staff of the Pippala tree. पिप्पलस्यायं पैप्पलं अक्ष वलयम्—अक्षमालिका
वलयम् कर्मणे प्रभवति—कार्मुकम्, according to 'कर्मणे उत्सर' पा 5 1 103
Supply अस्ति after each of the three nominatives in the last
line Some construe धत्ते with all the things worn by the boy
In that case we shall have to read दण्डं तथा पैप्पलम् But this
is not a good way of construing the verse We shall then
have to take उर as the subject of धत्ते in the second line and
the boy (understood) as the subject in the other three lines.
A ब्राह्मण student was to wear the skin of a black antelope as an
उत्तरीय, his girdle was to be of मुञ्ज grass, he was to carry a staff
of विल्व or पलाश tree. It was in the fitness of things that the
क्षत्रिय was to wear a garment coloured red मनुस्मृति (II 40-45)
lays down what a ब्रह्मचारी belonging to each of the three
regenerate classes was to wear 'कार्ष्णरौरवबास्तानि चर्भाणि ब्रह्मचा
रिणः । वसीरन्नानुपूर्व्येण शाणक्षौमाविकानि च॥ क्षत्रियस्य तु मौर्वी ज्या वैश्यस्तु
शणतान्तवी ॥ माङ्गाल्यो बैल्यपालाशौ क्षत्रियो वाटखादिरौ । पैल्वौदुम्बरौ वैश्यो दण्डा
नर्हन्ति धर्मतः ॥' This verse occurs in महावीर० I 18 विभु इति

-IV. 20] UTTARARĀMACHARITA. 135
"what do you guess as to the point, or whence this boy comes?
अचिरागता वयम्—She means that her arrival along with that of
कौसल्या and वसिष्ठ was as recent as that of Janaka and therefore
she had no time to become acquainted with the boy. She did
not wish to convey the vague information she had received
from the Ganges about the fact of the sons of सीता being
in the hermitage of वाल्मीकि. So she uses a dubious expression,
which जनक naturally took to mean that she had no knowledge
whatever on the point. कौतुक curiosity. के वृद्धाः some old
persons here are desirous of seeing you. प्रवृद्धं वयः येषां ते प्रवृद्धवयसः
दिदृक्षु adj.—from the desiderative base of दृश् with the affix उ,
according to 'सनाशंसभिक्षु उः' पा. ३. २. १६५ (सन्। किरीषु। आशंसु।
भिक्षु। सि. कौ.) मतिन् addressed. निग्रह निर्माणस्य will such (a
noble) form set aside (violate) good manners? The answer
is in the negative. निर्मीयते इति निर्माणं आचारः. A reads भिद्येत,
which virtually comes to the same thing. Sanskrit poets are
fond of representing that a noble and majestic exterior and
noble conduct go together. Janaka means that the boy's
noble bearing itself is a guarantee for holding that he knows
good manners and will pay the respect due to old age.
Compare for the idea 'न ह्याकृतिः सुसदृशं विजहाति वृत्तम्' मृच्छकटिक
IV 'न तादृशा आकृतिविशेषा गुणविरोधिनो भवन्ति' शाकुन्तल IV, 'यत्रा
कृतिस्तत्र गुणा वसन्ति' quoted by मल्लिनाथ on किरातार्जुननीय VI 1,
'क्षेत्रनाकृतिन् व्यभिचरति शीलम्' दशकुमार० VI. In the महावीर० (VI)
we have 'भिद्यन्ते न सदृशनिष्ठाङ्कुरादेषु'
P 99. मतिनव निशामित (श्रुत) गुरुवचन येन विसर्जिताः ऋषिकुमारका
येन—who sent away the boys of the sages (as he had to go to
see जनक). किमप्येतत्—this is something undescribable. Verse 21.
एतस्मिन् in this boy. मयि अपि in this boy there is an excess
of greatness (of great qualities) softened by his modesty,
childhood and simplicity, capable of being perceived by the
intelligent, but not by those who are not so. दिम...मीर्त्यै मसृण
(soft). मौग्ध्यम्—मुग्धस्य भाव' नियोगेन यथा नियता' G reads निष्ठा
which is not bad and means the same thing. मनो गुरु this
powerful (excess of qualities) carries away my mind though it is
dulled by stupor, just as a small piece of lodestone attracts a mass of
iron. यद्वत्—यथा. A reads विनयशिशिर मौग्ध्यमसृण and वीर० explains
'अत्र विनयशिशिरो मौग्ध्यमसृण इत्यनया प्रसिद्धिमोग्धनेन ज्योत्स्नीमवतः शूरं
तेजसां समुदायं कथ्यन्ते' The reading 'संमोहं निर्मार्ष्टि' is not good The
words एष मध्यवान् are not well construed with संमोह. It is not

136 NOTES ON [IV 21-
संमोह that can draw the mind but it must be either the
boy or his qualities that will do so The reading ‘संमोहेऽस्थिरमपि’
is better In that case एष बलवान् can be construed with
महिम्नामतिशय, which can very well be said to attract the mind,
though it has grown dull and motionless through bewilder-
ment संमोहेन स्थिरम् The bewildered mind (and therefore
slow to move) can well be compared to a mass of iron
The boy एष in whom the excess of greatness is seen will
well correspond with a small piece of lodestone It can
hardly be said that संमोह resembles a piece of lodestone
अज्ञातानि नामानि क्रम अभिजन च येषाम् whose names order
of precedence and birth I do not know क्रम -सत्कारायानु-
पूर्वम् अभिजन -birth family 'कुलान्यभिजनान्वयौ इत्यमर मनु
lays down that a young student must rise to receive old persons
and should salute them 'शय्यासनेऽध्याचरिते श्रेयसा न समाविशेत् । शय्या-
सनस्थश्चैनं प्रत्युत्थायाभिवादयेत् ॥' मनु० II 119 लव did not know
whether all were Brāhmanss or क्षत्रियस The salutation would
differ in that case All he knew was that they were पूज्य, being
old पूज्यानप्रति सः though they are to be honoured by me
स्वन is a misprint for शत अविरुद्ध प्रकार a mode (of saluta-
tion) that is unobjectionable गौतम lays down that it is not
necessary to salute everyone in an assembly separately एष
पर्याय here is a salutation of Lava to you all according to your
rank and order पर्याय succession regular order Compare ‘एष
वो रामशिरसा प्रणामपर्याय' महावीर० IV न सम्पूर्ण not only is my
lap filled (by लव sitting upon it) but my desire also is fulfilled
after a long time अरुन्धती on hearing that सीता was pregnant had
longed to place her child on her lap Twelve years passed
away before the desire was fulfilled दरविकसद् यद् नीलोत्पल तद्वद्
श्यामल अङ्गबन्ध दर कान्तेन (अनुहरति) resembles (Rāma) in the
frame of his body which is dark and brilliant like the blue lotus
that is slightly expanding दर adv a little 'दराल्पेऽर्थे मनागपि'
मेदिनी कषायिता (भक्षिता) अरविन्दकेसरा वैकषाय कण्ठ यस्य स बकवरि-
कण्ठः कण्ठेषु तस्य नाद इव दीर्घदीर्घ तेन-(voice) which is as pene-
trating (lit very long) as the note of a swan whose throat has
been rendered astringent (कषाय) by eating the filaments of
lotuses. ननु वत्सस्य Indeed the touch of this boy's body soft
(पद्मक) like the interior of a full-blown (कटोर) lotus is like
that (of Rāma's body) चिबुकम् the chin सबाष्पम् with tears
and wonder साकूतम् wonder feeling निपुणम् adv closely,
carefully संदधात्येव does resemble उन्मत्तीभूतमिव as if gone mad

—IV 21] UTTARARÂMACHARITA. 137
She supposed that सीता was dead and that it was not possible
that her child could be living किमपी विलपति prattles out
something strange with reference to this (boy) Verse 22
We must take आकृति and द्युति as the subjects of संबिभज्येते
Otherwise we shall have to look upon प्रतिबिम्बा as the subject,
which does not seem proper But this construction breaks
the symmetry We see that all the clauses having सा or सा
are separate So it would be better if we could stop at निखिलं
As the text stands, we have to take सम्पूर्ण येन as qualifying
आकृति वत्साया सैवाकृति that whole frame of my child
(Sita) and of the best of Raghus (i e Râma) is seen in
this boy as if it were fully reflected. If we read सम्पूर्ण चैव,
then प्रतिबिम्बा may be taken as a noun by itself. The meaning
then would be 'the complete reflection of my child and of the
best of Raghus is assuredly manifested in this boy' N reads
संसृष्टि प्रति०, which is easily construable We can in this case
stop at निखिलं and take सैवाकृति as a separate sentence But the
word संसृष्टि cannot be well explained. वीर० explains संसृष्टि
मन्दस्ते । सम्बन्धे इत्यर्थः The meaning then would be 'the whole of
the features of सीता and राम is seen manifested in this boy'
संसृष्टि literally means 'becoming' सा द्युति the same (as that of
राम and सीता) is (his) brilliance (of complexion) सहज natural
(not studied). पुण्यानुभव holy majesty पुण्यश्लोको अनुभावः
'अनुभावः प्रभावे च सत्ता च मतिनिश्चये' इत्यमर For देव N reads देवि,
which must be taken as addressed to सीता वीर० explains 'देवी
तानेन देवभूता गतायास्त्व चयन्निदं मरण्डते इति मन्यन्ते' उत्पथे भ्रमति my
mind being unsteady runs by wrong paths (i e wild) अतवे —
On account of the great resemblance between सीता and the
boy, जनक was led to think that he might be her son. But he
supposed her to have passed away when abandoned So he
thought it impossible that her son should be existing 'चपल
तरलं चौर पारिप्लवपरीग्रहे' इत्यमर. मति-कौसल्या wants to find out
whether her surmise has any basis कथयितव्य कथय tell us what
is fit to be told. She means-you are only his pupil, how
can you be his son? ब्राम्ह्यं led a life of celibacy
P 101 एतावदेव-this much only चन्द्रकेतु--son of लक्ष्मण
and ऊर्मिला We were informed in the second Act (p 39
-text) that चन्द्रकेतु was sent at the head of the army protecting
the horse let loose in the अश्वमेध sacrifice न केन प्रवेष्टव्या no one
should trespass upon the precincts of the hermitage अम्वर्तं

138 NOTES ON [IV. 22—
adj. neighbouring. It is derived from अर् with अभि, according
to 'अभेश्चाविदूरे' पा 7 2 25. (अभ्यर्थम् । नातिदूर नासन्न वा । अभ्यर्हितम्
न्यक् । सि कौ ). मेध्वा सहात् on account of (lit. on the occasion
of) having to protect the sacrificial horse. मेघ-मेधे साधु
जानासि—do you know? एता पुरुषौ—these are the very heroes
of the story of the रामायण अथ किम् what else? e just as you
say मैथिलस्य दौहित्र —this is dramatic irony लव, not knowing
whom he was addressing, speaks in this way दुहितु' अपत्यं पुमान्
दौहित्र यदि निष्ठ' If you are so well versed in the story (of
the रामायण) कियन्ति how many ? किं नामधेय येषाम् जनक could
not rid himself of the forlorn hope that the boy might still
turn out to be the son of सीता He puts a fishing question
to लव, which, if answered, would dispel all doubts प्रविभाग
division, portion पूर्वं कृतः श्रुतपूर्व प्रणीत composed. प्रकाशित
not made public अन्य सन्दर्भे (प्रबन्ध) सन्दर्भान्तर डेन 'सन्दर्भों
रचना न ना' क्षीरस्वामी अभिनेय अर्थः यस्य. क्षोभ्ये वृत्त' A portion of
it has been turned into an independent work, full of senti-
ments and fit for being acted on the stage As to rasas, see
notes above (p 118) The रामायण is that species of काव्य which
is called श्रव्य (to be heard), while a drama is a दृश्य काव्य अभि-
नेय (potential pass p of नी with अभि) what is to be acted मुनि
भगवान्—these words refer to वाल्मीकि. व्यसृजत् sent भरतस्य—the
genitive is used for the dative तौर्य • कारभ् (who is) the author
of Sūtras upon singing, dancing and instrumental music
'तौर्यत्रिकं नृत्यगीतवाद्य नाट्यमिद त्रयम्' इत्यमर तूर्यम् a drum तूर्ये भवं तौर्य
शुन्द त्रयोऽशा अस्य इति त्रित् (a collection of three), according to
'संख्याया अतिशदन्ताया वन्' पा 5 1 22. (संख्याया कन् स्यादतिंशेदूर्चे न
तु त्यन्ताङ्शन्तादा । पञ्चक । अन्तादास्तु सामयिक । सि कौ.) तौयौपन्तश्चि
त्रित्न तौर्यत्रिकम् भरत is reputed to be the author of the extant
नाट्यशास्त्र The extant नाट्यशास्त्र has 37 chapters and contains
over 5000 verses, mostly in the Anushtubh metre There are
here and there a few prose passages, which seem to be the
original सूत्र round which the extant नाट्यशास्त्र was woven at
some later period The नाट्यशास्त्र is said to have been first
promulgated by ब्रह्मा कालिदास also refers to भरत as a नाट्याचार्य
'मुनिना भरतेन य प्रयोगो भवतीष्वप्सरसाप्रयो निभुन । ललिताभिनयं तमद्य
भर्ता मरुतां द्रष्टुमना मनाकप्रान ॥' विक्रमोर्वशीय I ४ दिप्सतीति for the
reason that he will represent it on the stage with the
help of the Apsarases We learn from the नाट्यशास्त्र that the
Apsarases helped Bharata to perform before the gods. 'अप्सरो-
भिर्वर सार्धं तौहर्नायैकहेतुकम् ॥ मषिदिनं मया सर्ग स्वातिना नारदेन च।'

—IV 22] UTTARARÂMACHARITA. 139
'नाट्यशास्त्र chap 3" 19-20 On सत्वविद, वीर० remarks 'प्रणेयव्यापारज्ञानं
दर्शनेनान्तरेण करणं भरतं प्रति प्रेषणं च' आकूलनम्—extremely wonderful.
आकूत n wonder curiosity. but here it seems to have been
used as an adjective V and Gh. read आकूतकरम्—that raises
a curiosity तस्मिन्=सन्दर्भे C is wrong in taking it to refer to
भरत The following sentence supports us आभ्यां care reward
आभ्यामित्यवयोरावस्था' इत्यमरः यतः since अन्तेवासिन् m a pupil
(lit one who dwells near his teacher) अन्ते वसतीति
according to 'उपसम्राज्ञानिषत्तान्यतरस्याम्' पा 6 3 14 ( क्षेम्यः । छात्यः ।
ग्रामेवासः । ग्रामवासः । ग्रामवासी । ग्रामवासी । नि० वाँ ) अनुयात्रिक follower,
attendant. अनुयात्रा अनुगमनं अस्ति अस्य इति (ठन्) आनुयात्रिक is
more usual (अनुयात्रा प्रयोजनमस्य इति ठक्) प्रमा यन् for the pur-
pose of warding off accident एवेह भवति your words amount
to this that he is the eldest As लव used the word आर्य in
speaking of कुश, it followed that the latter was the elder of the
two If कुश had been younger than लव, the latter would have
used the word वत्स प्रसवक्रमेण by order of birth. According
to some, among twins the child born later is the elder one
नीलकण्ठ in his व्यवहारमयूर refers to this opinion and rejects it as
being not based on any Vedic authority दम्पती twins कय
पर्यन्त up to what limit has the composition of the story come ?
अलीक (false) शोकापद चैत उद्विग्न (grieved, depressed) चैत
निर्वासिता banished. आसन्ना (near) प्रसववेदनया वन्यै.. मुग्ध मुखि
whose face is beautiful like the moon कु.. निपातेन what de-
velopment of the wicked sport of destiny suddenly fell upon
your flowerlike body when you were alone?
P 103 Verse 23 नून is to be connected with स्पृशेन्मयि
परिभव, वन and व्यथा are the objects of अवाप्य नूनम् surely परिभव
insult, humiliation (viz. abandonment on account of a scandal)
प्रसवकालेन कृतान् caused by the hour of delivery क्रव्या..वारणेषु—
This is loc. abs—while crowds of beasts of prey surrounded
you on all sides स्मरणं मेि (surely) I must have often been
remembered by you as your protector, when you were frighten-
ed (by the beasts) Some read नव च घोरम् In this case नव and
घोर will be adjectives of परिभव and one out of the two चs will
be superfluous Some read परिभव वचन च घोरन् This is bad, as
we do not know what the terrible words are to which Janaka
refers. Or वचन may be construed to mean '(scandalous) words'.
The reading in the text is the best of all. The reading
दुनयवशा would mean 'immodesty' विक्रया lit. doing a thing