उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

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

140 NOTES ON [IV 24—
quickly ; rashness Verse 24 (First half) पतन is the
object of उद्गच्छतु, which qualifies मम एत वा—It is time (the
proper occasion) for my anger to blaze up quickly by means
of bow or curse I having constantly thought over the fall of
the terrible thunderbolt in the shape of this calamity वैशसमेव
वज्रस्य घोर पतनम् वैशसम्—destruction, slaughter, distress He
refers to the undeserved abandonment of Sītā शश्वत् ind
again and again constantly 'मुहु पुन पुन शश्वदमीक्ष्णमसकृत्समा '
इत्यमर चापेन शापेन वा—जनक was a क्षत्रिय and so could take up
his bow to punish those who wronged him He was also
a sage (a राजर्षि) and was able on account of his severe austeri
ties and his profound knowledge to curse any one that insulted
or harmed him in any way Some read धगिति for झटिति It is
an onomatopoetic word meaning briskly प्रसादय—कौसल्या was
afraid that जनक might curse राम Verse 25 Construe परिभूतानां
मनस्विना प्राय एतत् चित्तम्—This is generally the state of the mind
of spirited persons when they are insulted एतत्—refers to
क्रोधज्वलन V and Gh place this line in the mouth of अरुन्धती
But this is not good The words are quite appropriate to a
spirited boy like लव Moreover, अरुन्धती would never utter
words that would even indirectly inflame the anger of जनक
against Rāma while it would add to the pathos and pic
turesqueness of the drama if लव were unknowingly to in
flame जनक against his own father मनस्विन् a high souled or
spirited person The possessive affix विन् is applied to words
ending in अस् and to माया, मेधा and स्रज् 'अस्मायामेधास्रजो विनि '
पा ५. २. १२१ We may also take प्रायश्चित्त as one word The
meaning then is This (क्रोधज्वलन) is the satisfaction (of
their wrongs) in the case of spirited persons that are insult
ed' एव means—spirited persons must avenge themselves
when insulted either by fighting or by cursing through anger
राज रामस्ते—अरुन्धती means—just as दशरथ looked upon सीता as
his daughter because of his friendship with जनक, so जनक must
look upon his friend's son as his own Only two were concern
ed in the abandonment of सीता, viz राम and the people पाल्या
प्रजा the helpless people must be protected She means that it
is the duty of a good क्षत्रिय to protect the people and not to
destroy them कृपण=दीन Verse 24 (latter half) शान्ते भयम्
or peace to both of them as regards Rāma. दमदम् refers to चाप -
and शाप यद् मे which (राम) is my treasure in the form of a
son. He says—as Rāma is to me a son, I cannot proceed

-IV 24] UTTARARAMACHARITA 141
against him either with a bow or a curse यद् is neuter, be-
cause पुरमाऽ is the predicate पुर एव मात्रम् भूयिष्ठानि द्विज-
नानि (द्विजाः, बालाः, वृद्धाः, विकलाः, स्त्रियश्च) यस्मिन्-(the citizens)
are composed for the most part of Brahmanas, boys, old men,
decrepit persons and women. सैन्यन्तीसमूह सम्भ्रान्ता flurried,
excited भूतविशेष a certain animal जनपदेषु in countries, as
opposed to a forest, in which they were living पशुसमाम्नाय=
पशुवेद-a treatise dealing with animals साङ्ग्रामिके=युद्धप्रदे
पदसन्दर्भे-in a work dealing with war Verse 26 विपुल abun-
dant, large अजस्रम् adv. continuously दीर्घग्रीवा यस्य-that has
a long neck. द्वन्वार ऽव-the boys were familiar with cows and
noticed that the horse had the same number of hoofs as the
cow had. प्रकिरति scatters. शकृत्-मात्राण् balls of dung as big as
mango fruits. आम्रमात्रा(परिमाण) देशान् कि ख्याते what is the
use of description. आख्यात (past pass. p.) used as a noun
अञ्जिने-कर्षन्ति they drag him by his deerskin and by his hands
सकौतू.. ननम्-लव had a great curiosity to see the horse and was
willing to be dragged away by his companions. But he was
afraid that he would be guilty of breach of good manners if
he went without taking the permission of the elderly persons
in whose presence he was स विनियम् with feelings of curiosity,
modesty and with a sense of being guilty If we read
कौतुकोदरोध with Gb, the meaning is with mingled feelings
of curiosity, constraint and modesty. This is a good reading
The constraint was put upon him by the boys who pressed him
to come.
P 105 अरण्य वय न you and I have been gladdened by the
words and forms of (the boys) that have the forest in them. अरण्य
गर्भे (वस्त ) येषां ते आरण्यगर्भा रूपा येषां हरी आरण्यगैका The explana-
tion of G is not so good as that of वीरो which we give above
वज्रितेव as if I am robbed (of all that I value) कचुकी - this is
the same whom जनक sent (text p. 9-) to Valmiki to inquire
about the boy (लव ) he had seen. ज्ञातव्य- भवद्भि you will
certainly know it at the proper time अय विमर्पि this must be
something very important. अवगत-understood. अश्वमेध प्रयोगेन
अन्य इनि आश्वमेधिक तद्व्याख्यानं that chapter (dealing with the
अश्वमेध sacrifice). प्रत्येक-शतसंख्याः the protectors (of the horse)
are a hundred of each class viz. persons wearing armour, those
that are armed with clubs, those that have a quiver of arrows
तन्मात्र दृदयते this army consists mostly of that number (se

142 NOTES ON [IV. 26—
100), or 'this army seems to resemble that' viz. what is pre-
scribed as the force that should accompany the अश्वमेध horse
यदिह प्रत्यय if you do not believe in this (i e in what I say)
किं प्रयोजनं यस्य परिक्षेप्त Surrounded i e guarded सस्पृहम् with
longing. ऊर्जस्वल powerful, mighty, pre-eminent सर्व• भावी
which implies the humiliation of all क्षत्रियस. उत्कर्षनिकष the test
of the greatness Just as gold is tested on the touch stone,
so the greatness of a king is tested by the performace of the
अश्वमेध sacrifice 'ज्ञानास्तु निकषः कष' इत्यमरः The reading निष्कर्ष
is not so good as निकष It means 'the essence' (of the great
ness) Verse 27 Construe योऽयमश्व इयं सप्ता वीरस्य दश द्विप
पताका अयञ्च वीरघोषणा सप्तसु लोकेषु एक (केवलो मुख्यो वा) वीर तस्य—
who is the sole or chief warrior in the seven worlds दशकण्ठस्य
रावणस्य कुल तस्य छिद् शत्रुः (राम ) तस्य यो घोषणा this horse is the
banner (of राम) or the announcement (of the fact) that (राम)
is (the only) warrior (in the world) Although अश्व is
masculine, इयं is used because the predicate is पताका क्षेमेन्द्र in
his औचित्यविचारचर्चा quotes this verse and verse 29 as illustra
tive of प्रबन्धौचित्य and remarks "अत्रार्थे रावणवधव्यतिक्रमेण नूतनोल्ले
खिता रामनयस्य सहजविक्रमानुसारिणी शौर्योत्कर्षभूमिः परप्रतारणशङ्कासंदिग्धा
प्रबन्धस्य रसपुरामौचित्यच्छायां प्रयच्छति" सदर्पनानि अक्षराणि the words
provoke me अविद्यमाना क्षत्रिया यस्मात् महा क्षत्रिया whence can
there be क्षत्रियस before the great king (राम), i e no क्षत्रिय can
check or withstand his power धिग्जाल्मान् fie upon the rogues
Verse 28 यदि सन्ति If they exist, they do exist but why
these threatening words to-day? The meaning seems to be —
if you concede that the क्षत्रियस exist at all then they will try
to check Rāma's power (even if they may not succeed) This
is not very happy If we take ते as applied to राम (the plural
being used to show respect), the meaning will be — if राम is
an unrivalled warrior, let him be so This latter meaning is
more in keeping with what follows If राम is an unrivalled war
rior, there is no need to use threatening language to-day The
threatening words referred to are 'योऽयमश्व घोषणा। सह वीरस्य'.
The first line is an answer to the words 'महाराजं प्रति कुत क्षत्रिया'
विभीषिका or दिभीषिका—terror, threatening किमुक्तेनेति — what is
the use of these words (i e of this talk with you)? हरामि I
shall carry off. तां पताकाम्—these words refer to the horse A
reads यदि नो सन्ति सन्त्वेव—if (you say) they do not exist (as-
regards राम), (I say) they do (exist). The words do not
easily yield the sense that is required Some read सन्त्येव for

-IV. 28] UTTARARÂMACHARITA. 143
कल्प्येत. This is very good, if we understand ते as referring to
रणेन. Some read केवलमस्या विभीषिका-which means '(Supposing
that Râma is an unrivaled warrior) what is the meaning of
this threat in addition? V reads किमुक्तेः संनिपत्येव-'why talk
with you? After attacking you (I shall carry off the horse)'
Ch. reads 'किमुक्तेः शरसम्बाधा'-why talk? (I shall carry off that
banner of yours), which will be full of arrows He means
that he will attack them and the horse standing in their midst
may be riddled with arrows in the fight. लोष्टैर्निघ्नन् striking it
with clods of earth. रोहित-a kind of deer वराकः poor, wret
ched. चापलू rash act तीक्ष्ण श्रेण्यः lines of soldiers are very
sharp (i. e. harsh) आयुधेन जीवतीति आयुधीयः, according to
'आयुधाच्छ च' पा. 4. 4. 14 (चाटुन् । आयुधीयः । आयुधिकः । सि. कौ).
The reading तीक्ष्णनिरंसा would mean 'sharp and without feeling.
दृप्ताः proud, insolent. दुर्दान्ताः difficult to check or to be subdued.
अपूर्वारम्भेन शङ्कित (attracted) इक्ष्व पश्य अनेन सर्पेत run away by
this thicket of trees गहनम् thicket कृतमनेनाश्वेन enough of this
horse तर्जयन्ति threaten. विस्फुरितानि शस्त्राणि येषाम्-whose weapons
glisten or are flourished इतः from this place तदेहि यामहे
therefore come, we shall run with the leaps of deer कि ..
शस्त्राणि what! do the weapons gleam? धनुराततेश्वन् making his
bow ready
P. 107 Verse 29 The principal sentence is एतत् चापम्
स्फुटत्वि अस्तु let my bow resemble . उद्गारम्, भीषणम् and विदरम् are
adjectives of चापम्. ज्या जिह्वा इव (or ज्या एव जिह्वा) तया In the
former case there is उपमा, in the latter रूपक. Connect ज्याजिह्वया
with कूटदंष्ट्रे in the compound कूटद्धिंष्ट्रम्. This is एकदेशी अन्वय.
कूटदिरेव कूटौ कोटी दंष्ट्रे इव यस्य or कोटी एव दंष्ट्रे यस्य ज्या... दंष्ट्रम् the large
ends of which, resembling jaws, are licked (lit surrounded) by
the tongue-like string उद्गारि (उद्गच्छन्) घोरं घनरवघोषं यस्य-
that emits a terrible and thick (reverberating) rumbling noise
Or we may explain घनस्य (मेघस्य) इव घोरघोषः यस्य. ग्रासे प्रमत्तः
(व्यापृतः) दृप्यन् च अन्तः (मृत्युः) तस्य यन्त्रमिव or ग्रसे प्रमत्तः दृप्यन्
अन्तकस्य यन्त्र वक्त्रमिव, तस्य जृम्भा तां विडम्बयतीति-resembling the yawn
of the machine-like mouth of the smiling god of death busy in
devouring विकट (large) विदर (interior) यस्य. When the bow
was strung, a large space (विदर) was left between the string
and the bent bow So विकटविदरम् constitutes the reason why the
bow is said to be अन्तक... जृम्भाविशिष्ट. When one yawns, the mouth
is opened wide. The intervening space of the bow is compared

144 NOTES ON [IV 29-
to the yawn of the mouth of death, because it is the bow that
is going to deal death to Lava's opponents. For this reason we
separate विकटोदरम् from विटपि. The string is compared to
the tongue, the two ends of the bow to the two jaws. The
bow produces a twanging sound, when one eats hurriedly large
quantities of food, a sound is produced. The god of death is
said to be smiling, because he is glad to devour the many people
killed in battle. This verse is a fine specimen of बीररस. It is
one of those verses in Bhavabhûti's works where the sound
seems an echo to the sense. This verse occurs in महावीरचरित
III. 29. यथोचितं परिक्रम्य walking about as befits each of them.
This is a direction to the actors. In some Mss. this Act is
called कौसल्याजनकयोग.
───────────────────
Act V.
The scene of this Act is laid near the hermitage of Vâlmîki.
This Act follows closely upon the incidents narrated in the
fourth and hence there is no prelude in it.
15 एष चन्द्रकेतु रुपैति—here comes चन्द्रकेतु. ननु is emphatic. खल्वित्थं
यथा तथा सुमन्त्रेण नुद्यमाना (प्रेर्यमाणा ) प्रोद्वेलन्त प्रत्वरिता वाजिन (अश्वा )
यस्य—(in a chariot) the swift horses of which are galloping
being furiously urged by सुमन्त्र. सुमन्त्र was the charioteer of
दशरथ and so must have been very old. The readings प्रोद्वेलन्
and व्यासक्तन् mean the same thing. उत्खातेषु प्रनमित कोविदारकेतु
यस्य whose banner post made of the कोविदार tree shook on
account of uneven ground. उत्खातम् (lit. dug up) uneven
ground. प्रधनम्—fight. 'युद्धमायोधनं जन्यं प्रधनं प्रविदारणम्' इत्यमर.
The reading उद्भ्रान्त yields the same sense. सुमन्त्र सारथि यस्य.
धनुः पाणौ यस्य. Verse 2. The principal sentence is कोऽप्यय
बीरपोत कार्मुकेन समरशिरसि चमूनामुपरि शरतुषारं किरति—this brave
boy scatters over the armies a shower of arrows with his
bow in the van of the battle. किरति present of कृ 6. P.
वपुषि श्री (adj. of पोत) कश्चित् किञ्चित्कोप तेन रञ्जयती मुखश्री
(मुखशोभा) यस्य—the beauty of whose face is coloured (reddened)
by the slight anger that he feels. वपु is said to have been only
slightly ruffled, because he treated with contempt the army

-V 2] UTTARARĀMACHARITA. 145
[opposed] to him. अविरतं गुणे गुञ्जन्त्यौ कोटी यस्य (with a bow) the
ends of which unceasingly twang on the string. G. reads प्रविचलत्-
गुणे, which is a good reading. Vide com. चलन्तः पञ्च शिखा यस्य—
that has his five locks waving (because of his rapid movements
in discharging arrows). तुषार snow, spray. वीरपाने पोतधः 'मानपात्रे
शिखी पोतः' इत्यमरः.
P. 109. Verse 3. The principal sentence is ०शिशुः एकः मे
कौतुकं करोति—this ascetic boy, being single-handed, makes me
admire him. मैनाकस्येव is to be connected with ०कुशमण्डस्य नव-
प्ररोहः who is as if some unknown and new scion belonging to
the race of Raghu. The word वंश means both 'family' and
'bamboo'. From a bamboo also spring up fresh shoots. The
reading समत्कोपात् is not good. लव as we are told in verse 9 was
only slightly angry, while प्रकोष indicates great wrath. N reads
अभिनवोद्भेदः which is not so easily construable as the reading in
the text. दलिताः करिकपोलग्रन्थयो यैः, तानि व्योचीनि, टङ्कारैः घोराणि ज्वलि-
न्ति च शस्त्राण्यस्त्राणि यस्य (adj. of ०शिशुः)—who has (i. e. discharges)
thousands of flaming arrows that shatter the hard (knot-like)
temples of elephants and that are terrible in their twanging.
Verse 4. The principal sentence is शिशुम् एनम् ऐक्ष्य ०मचरितः प्रमाथे
धृष्टधनुषं रघुनन्दनं स्मरामि. अतिलङ्घितः सुरासुरप्रभावः येन (adj. of शिशुम्)—
that surpassed the prowess of gods and demons. शिशुम् एनम्
दृष्ट्वा रूपं यस्य तथैव रूपम् that has similarly a form resembling
(that of Rāma). The reading तदेव, of Gh. and V. is bad. एव
must refer to चन्द्रकेतु. It does not sound well that on seeing
लव resembling चन्द्रकेतु, सुमन्त्र should remember राम. It is quite
proper to say that, on beholding लव resembling राम in features,
सुमन्त्र should be put in mind of a particular incident in
Rāma's career as a boy. कुशिकसुता विश्वामित्रः तस्य मखं यज्ञं द्विषन्ति इति
मखद्विषः राक्षसाः तेषां प्रमाथे प्रमथे destruction. धृष्टं धनुः येन. We
expect धृष्टधन्वानम् for ०धनुषम् in accordance with 'धनुषश्च' ५. ४.
१३२ (धनुषोऽन्त्यस्य बहुव्रीहेरनङादेशः स्यात्। शार्ङ्गधन्वा । सि. कौ.) धनु as the
last member of a बहुव्रीहि becomes धन्वन्. But as the rules about
the changes that words undergo at the end of compounds are
said to be not obligatory we may justify ०धनुषम्. Compare
तत्त्वबोधिनी on विश्रुतधन्वेत्यत्र "तथा चाह 'अनन्तरलक्षणमुत्तरपदवृद्धत्वं युगपद्भवद्'
इति पुंवद्भावप्रतिषेध इति चेत्, अत्राहुः। समासविधेरनित्यत्वान्नावङ् ।"
In the रामायण (बालकाण्ड chap. 31—34) the genealogy of विश्वामित्र
is given as follows:—ब्रह्मा-कुश-कुशनाभ-गाधि-विश्वामित्र while in the
विष्णुपुराण, we are told that गाधि कौशिक was the father of विश्वामित्र
and son of कुशाश्व, brother of कुशनाभ mentioned above. विश्वामित्र
13

146 NOTES ON [ V. 4-
says to राम 'कस्यचित्त्वथ कालस्य कुशनामस्य धीमतः । जज्ञे परमधर्मिष्ठो गाधिरित्येव
नामतः ॥ स पिता मम काकुत्स्थ गाधिः परमधार्मिकः । कुशनप्ताहमेतेाधिया काशिकी
रघुनन्दन ॥' बालकाण्ड 34 5--6
but a descendant of कुश ... ;
sacrifice of विश्वामित्र by throwing flesh on the altar, the sage came
to दशरथ and begged him to send राम with him for destroying
the Rakshasas. See रामायण बालकाण्ड chap. 18--21. The अलङ्कार-
सर्वस्व (p. 33) cites this verse as an example of the figure of
speech called स्मरण, which is defined as 'सदृशानुभवाद्रस्त्वन्तरस्मृति-
र्स्मरणम्' एकः लज्जे my heart is ashamed because many direct
their effort towards one (single boy). आरम्भ undertaking,
effort. लज् lat. conj. A. to feel shame, with अप. Verse 5 The
principal sentence is अय शिशु एकैः बलैः आवृतः --this boy being
single-handed is surrounded by the armies. एकैः--'एकाकी विर
एकैक' इत्यमरः. मदभरेण may be connected with the word भूरिस्फुरत्
in the following compound or it may be connected with आवृतः
मदभरेण through the advent (lit the weight) of the intoxica-
tion (of fighting). वीर० explains 'मदभरेण वीरपानेन समुत्पन्नचित्तमदा-
तिशयेन. भूरिस्फुरन्ति कराळानि करकन्दलीषु जटिलानि (निविडानि) शस्त्राण्येषामिति
तेषाम् (adj. of बलैः)--(by my soldiers) that hold in their broad
hands (palms of hands) multitudes of weapons that are extremely
bright and terrible. कलित (past pass. p. of कल्) taken, grasped.
कन्दली the plantain tree (that has very broad leaves). जटिल
thick. Most editions read समरभारभूरिस्फुरत्० which means 'wea-
pons that flash in the van of battle (lit the ground where the
weight of the battle falls)'. This is not a very happy reading.
There is no propriety in saying that weapons flashed in the van
of battle. क्वणन्तीभिः कनककिङ्किणीभिः झणझणायिताः स्यन्दना येषाम् (adj.
of बलैः) the chariots of which ring with the tinkling golden bells.
किङ्किणी a small bell. अमन्द (अनल्प) मद एव दुर्दिनं येषां ते द्विरदैः
गर्वैः डामराणि भयङ्कराणि तैः (बलैः) that are terrific (or tumultuous)
on account of the elephants that shower a thick rut. डामर adj.
is derived from डमर a riot, tumult. 'डिम्बे डमरविप्लवौ' इत्यमरः. The
reading वारिदैः for डामरैः yields a good sense. In that case the
dark and big elephants will be appropriately compared to the
clouds and the rut flowing from their temples to rain water.
P. 110. एभिः--इमैः. एभिः स्यन्दतैः--what are these (soldiers)
to this (boy) even collectively, what then if they are taken
separately? आभिन्नप्रजानां ममार मारणम्--the destruction of my
men. Verse 6 The principal sentence is वीर मुञ्चूर्णनामभिः
विशिखैः. व्यान may be taken as an अव्ययीभाव or as an adjective of ०निशितैः

—V 6] UTTARARĀMACHARITA 147
॰भूर आगलन्तीभ्य गिरिकुञ्जकुञ्जरगणस्य निर्लीने ( दत्त ) कण्ठज्वर यथा स्यात्तथा
ऽवहेन—in such a way as to produce or which produces a
feverish sensation (or stunning effect) on the ears of the herds
of elephants that were screaming in the bowers of mountains
The reading आगुञ्जत् seems to be the original one as in
keeping with the अनुप्रास in कुञ्जकुञ्जर But one can hardly
describe the trumpetings of elephants as आगुञ्जत् ज्यानिर्घोषम्
rattling of the bow string ॰निर्घोषम् is the object of उद्वमदन्
आनद्धवद् qualifies निर्घोषन् अनन्द ध्वानम् increased (lit blown
or filled) by the loud no se of the drums (beaten by the army)
॰म्युन्मदन् (adj of वार )--giving rise to. बहु निकरै with numbers
of moving and awful headless trunks and heads It was said
that, even when the head was cut off, the trunk of a great warrior
would move about on the battle-field. Compare 'रुधिरदिग्धतनु
र्गतकण्ठ सृती विगताननमृतुगमुप । वनात्मनमक्षनुराहत स नृन्यत्कवन्ध समरे
ददर्श॥' रगु० 7 51 तृप्यन् कान् (मृत्यु ) वल कराल वक्त्र त्स विकीर्णा वै
॰वारीकवन्तिव 'अमृतं विघसो यद्वेषभोजनशेषयो ' इत्यमर 'विघसो भुक्तशेष
तु यच्चायं तथाऽमृतम् ॥' मनु० III 285 वारो माकतिव the warrior makes
the ear h as if strewn about with the remains of morsels from
the terrible mouth of death after he had been satisfied This
is a fine उत्प्रेक्षा The warrior had killed numerous persons,
whose heads and dancing trunks were scattered about on the
bat le field. They are represented to be the leavings dropping
down from the mouth of Death Death is represented as
devouring mortals. In this battle so many died that Death
was satiated and could take no more and so they lay about on
the battle field With विस्तीर्ण for विस्कीर्ण, we must dissolve ॰दृगनु
विस्तीर्ण कण्ठव देन or वग्रात् The reading र०ण्ड० is not bad
भुज (sc plu) is a good reading. ० reads तृप्यत्का० &c which
वीर० very ingeniously explains 'तृप्यन्त्यनेन वीरपराम्परेण मृत्युना
लभत्वमभि मुखानि व्यक्तते ' The student will note the alliteration
in this verse. The verse contains वीर and अद्भुत रस द्वन्द्वप्रहार
hand to-hand fight. वृद्धा grown old in the family of इक्ष्वाकु
प्रत्युर गन्व what (other) course is open, when a fight is im
pending ! He means that he cannot advise चन्द्रकेतु to desist
from fighting with लव through fear of the consequences as
that would be derogatory to the traditions of the इक्ष्वाकु race
Vide मनु० VII. 87 'मनोदनाधर्नै राजा त्वाहून पलयप्रजा । न निवर्तेत
सङग्रामात् क्षात्र धर्ममनुस्मरन् ॥' अपस्कृन्ति retreated
P 111. वाग्विषयीभूत has come within speaking distance

148 NOTES ON [ V 6-

भाटावक a herald V reads 'भारपायके' and explains 'रणभूमी उभ-
यपक्षप्रधानपुरुषाणां नामकीर्त्तननियुक्ते पुरुषे ' Verse 7 किमे सैनिकै what
have you to do with these soldiers ? तेज शाम्यतु let lustre ( i. e
valour ) be quenched by lustre Verse 8. निर्म्मनन् destruction
उद्भूत challenged इभावलीनामवमर्दात् from the battering ( i. e
killing ) of elephants Supply विनिर्वाति or विनिवर्त्तते after शाव
At the sound of thunder, the hon thinks that there is an
enemy near by mightier than the elephant Compare for the
idea 'तृणानि नोन्मूलयति प्रभञ्जनो मृदूनि नीचे प्रणतानि सर्वत । स्वभाव एवो
न्नतचेतसामय महामहत्स्वेव करोति विक्रमम् ॥', 'किमपेक्ष्य फलं पयोधरान्ध्वनत
प्रार्थयते मृगाधिप । प्रकृति खलु सा महीयस सहते नान्यसमुन्नतिं यया ॥'
किरातार्जुनीय 2 21 धीरो क्रम with steady and haughty gait
सत्य सि you are truly a descendant of इक्ष्वाकु This is said be-
cause he fearlessly invited him to fight with himself. दृरह
परागत एव here do I arrive (to fight with you ) साहम्भम् proud
ly भग्ना broken i e defeated युद्धाय अभिसरन्ति इति that move
towards me for fighting पर्यवष्टम्भयन्ति block or obstruct
Verse 9 The principal sentence is अयं कवलत्वं व्रजतु
दैरानलेन क्षुभित च वडवावलवद्रुतभृत् (मन्थानल ) तद्वत् प्रचण्ड क्रोध तस्य
आर्चिनिचय ज्वालोसमूह तस्य कवलत्वं प्राप्तत्वम् अय मे let this (noise )
fall a prey to the accumulated flames of my wrath as fierce
as the fire issuing from the mouth of Vadava, agitated by
striking against mountains समन्तादुत्सर्पन् rising from all sides
एन दृनरट deep tumultuous and wanton noise पयो इव like
the current of the ocean tossed by the winds at the time of
Pralaya We have to understand कवलत्वं व्रजति after ओघ
In this case the compound दृग० is to be dissolved as क्षुभित
वडवावरवद्रुतभृत् प्रचण्डक्रोधाचिनिचय इव तस्य कवलत्वम् वडवानल—The
sons of कार्तवीर्य, with the desire of destroying the descendants
of भृगु, killed even the children in the womb One of the
women of the family who was pregnant secreted the foetus in
her thigh (ऊरु), hence the child at its birth was called और्व
On beholding him the sons of कार्तवीर्य were struck blind and his
wrath gave rise to a flame which threatened to consume the
whole world, when at the desire of his Pitris, he cast it into the
ocean, where it remains concealed with the face of a horse and
is said to devour the waters of the ocean ओव, वाडव and वडवानल
are synonyms Compare रघो IX. 80 'अन्तर्निविष्टपदमारमसिन्धुरुद्धतुं
शाप दधद्वणन्मोर्वमिवाम्बुराशि ॥' There are mountains in the
ocean. Compare भर्तृहरि 'रत्न रत्नाधिप सितरिणा क्या शेरते भङ्गो
विमन्नमूर्त्ति भरसहं च सिन्धोर्वपु ॥' At the time of प्रलय the 49

—V 9] UTTARARĀMACHARITA 149
winds begin to blow, the twelve suns rise and the sky is
covered with clouds called पुष्कर and आवर्तक See विष्णुपुराण VI. 3.
and 4. Verse 10 गुणवन्तो विदारय on account of the excellence
of your qualities. कदन slaughter. खलु is emphatic. दशनिकष the
touch-stone for your pride. प्रगल्भरूक्ष pleasing and yet harsh
(i. e. peremptory). The word प्रगल्भ refers to the first half of
verse 10 and रूक्ष to the last line. वाद युद्धे employment of
brave words. विकर्त्तन the sun. निर्वेद disgust. कदर्यित troubled,
annoyed. It is the past pass. p. of कदर्पयति a denominative verb
from कदर्य (कुत्सितं अर्थं कदर्यः according to 'कोः कत्तत्पुरुषेऽचि' पा.
6. 3. 101). वीरोऽयं संवादः (conversation) यस्मिन् विप्रं कुर्वन्ति इति.
Verse 11 कौतूहलेन blended with curiosity. बद्ध लक्ष्य देन—
whose eyes are fixed (on me). उद्धृत (raised, i. e. strung) धनु-
र्यस्य. Vide notes on धृतधनुषम् above. अयम् the subject of धत्त.
समुद्धत-मरुद्-वायु-वेन-तरलस्य-सज्वारस्य-मध्यगत-अथ-सापिश्र-चाप (इन्द्रधनुः)
हस्तधरः कृपा-दर्शनम् he bears the splendour of a cloud that
has the rain-bow and that is rolled about by violent winds
from two (opposite) directions. The dark and powerful लव
with the bow in hand and wishing to approach चन्द्रकेतु but
drawn in the opposite direction by the army at his heels looks
like a cloud that has the rain-bow upon it and that is tossed
about in two directions. The figure here is निदर्शना, which is
defined as 'अप्रत्ययस्तुतन्य च चमत्कारिकः' काव्यप्रकाश X. बद्ध निम्देन I
am simply overcome with astonishment. He means that the boy's
prowess is so extraordinary that it is impossible for him (सुमन्त्र)
to gaze steadfastly and fearlessly at him. It is only चन्द्रकेतु
who is not a whit behind लव in prowess that can look at लव on
equal terms. भो भो राजन्—the guardians of the horse were not
ordinary soldiers, but scions of noble families. Verse 12
This verse contains a fine and perfect antithesis in the first
three lines. The principal sentence is बहुस्मिन् पदातौ गत्वद्भियोग्यं
युधि गणयन् बद्ध दैन विध्यं धिक्त्वाम्. The instrumentals qualify त्वयि
and the locatives एकस्मिन्. संख्यातीते मुख्यश्रेढे beyond number,
i. e. numberless. पदातौ—loc. sing. of पदाति a foot-soldier, पदाभ्या
अतति अतो इति. अत्र एकस्मिन्-उरे These words should have
preceded पदातौ, as संख्यातीते is mentioned first. कवचच्छिदै—
covered with armour. मेध्य (holy) चर्मे वरण्ड (upper
garment) यस्य. We have already seen that लव was clad
—in a deer-skin (Act IV verse 20). वार्डेन वृद्धेषु who are older
in years. अभिनव वय सैन श्लाघ्य (मनोहर) रूप यस्य. वोऽस्तु ध्वाम्
fie upon you and upon us that you should treat as your equal in

150 NOTES ON [V—12
battle (this young boy). समभरः lit. equal responsibility i. e.
equality. Most editions read परिकर., which seems to us to be a
conjecture, as the word समभर is not usually met with. बद्धः
परिकर means 'that the loins are girt up' i. e. that you are ready
and eager to fight. It was against the canons of righteous war-
fare as laid down in ancient works that persons riding horses or
elephants should attack one on foot As his followers were
guilty of this breach of the rules of fighting चन्द्रकेतु says 'दिङ्मोहन्',
because it reflected discredit on him as their leader मनु०
(VII. 89-93) lays down certain rules of conduct for warriors
'न कन्यासनारूढ न क्लीबं न कृताञ्जलिम्।' 91 (कुल्लूक says 'स्वय रथस्थो रथ
त्यक्त्वा स्थन्त्वारूढ न हन्यात्') Similarly भीष्मपर्व (chap 1 verses 27-32)
gives the rules settled by the agreement of the opposing armies
in the Mahābhārata war. 'रथी च रथिना योध्यो गजेन गजधूर्गतः। अश्वे-
नाश्वी पदातिश्च पादातेनैव भारत॥ 29 क्षीणशस्त्रो विवर्मा च न हन्तव्यः
कदाचन ॥' 31 उन्माथेन सह यथा स्यात् तथा-with pain (as if he felt
insulted at the idea of चन्द्रकेतु that he was not equal to the army
opposed to him) कालस्य हरणं तस्य प्रतिषेध तदर्थं for preventing
(lit forbidding) the loss of time सस्तम्भयामि I shall paralyse.
P. 113 प्रगल्भ bold one (refers to चन्द्रकेतु) आमन्त्रितम्-called,
invoked. Verse. 13. व्यतिकर is the subject of हिनस्ति, the
object being चक्षु. व्यतिकर mixture, combination भयति हिनस्ति
a frightful combination of darkness and lightning assails the
eye by first attracting it (lit swallowing) and then leaving
it free, though it is fixed steadily (in order to see what
is passing). The जृम्भकास्त्र seems to have first produced darkness,
then lightning and then sleep आदौ ग्रस्त पश्चान्मुक्त (कर्मधारय) a rj
of चक्षुः. तामस अथ तायम. The idea is -the intense darkness
produced by the अस्त्र takes away entirely the power of vision
(hence चक्षु is ग्रस्त), afterwards there are brilliant flashes of
lightning, the eye is now free (मुक्त) to see, but the difficulty
is doubled, the eye is dazzled and cannot see on account of the
very intensity of light. प्रणिहित fixed, concentrated. हिनस्ति
from हिंस to kill 7 conj P अथ then लिखितमिव as if drawn in
a picture अविद्यमान स्पन्द यस्य motionless नियतम् adv. surely
अतिने (unconquerable) वीर्य यस्य. जृम्भते-to appear, to show oneself,
जृम्भू 1 A The first line occurs in the मालतीमाधव IX 54 and X 8
Verse 14 The principal sentence is नभ जृम्भते अवनीयते
-the sky is overcast with जृम्भक missiles अवस्तीर्यते is
passive present of स्तॄ 9th P. with अव दृश्यामैः and दीप्तिभि qualify

-V 14] UTTARARĀMACHARITA. 151
... पातालस्य उदरमेव कुञ्जं or पातालोदरे कुञ्जं तस्मिन् पुषितं (सञ्चितं )
तेन दन्तुरानि as black as the darkness collected in the bower
in the form of the central regions of पाताल. पाताल as the haunt
of demons and sinners was supposed to be full of darkness.
... ज्वलत्खरतरद्रव आरकूट (brass) तस्य कपिशानि ज्योतींषि तद्वत् ज्वलन्ति
धामानि येषाम्—whose lustre is brilliant like that of the brownish
(कपिश) light of heated and (therefore) sparkling brass. These
two lines explain how there is a combination of darkness and
lightning (as said above). The second half contains an उत्प्रेक्षा.
व्यभ्रद्भिः qualifies शृङ्गैः. कल्पे य आक्षेपः (lit. snatching away,
destruction) तस्मिन् यः कठोरः भैरवः मरुत् (वायुः) तेन व्यग्रैः (स्थानान्तरं
गतैः) that are dispersed at the time of universal destruction by
violent and terrible winds. नीरन्ध्रैः मेघैः द्युतिमद्भिः (विद्युद्भिः) च
अन्तराणि कुहराणि येषाम् the caverns of which are brownish in conse-
quence of the clouds and lightning closing upon them. कूट-शृङ्ग, a
peak. The poet speaks of the विन्ध्य probably because being a
native of the Berars, that mountain was familiar to him. The
चूर्णकुन्तल spreading darkness and lightning are poetically represent-
ed to be the peaks of the विन्ध्य blown away by the Pralaya
wind and covered by dark clouds and flashing lightning. We
saw above that at the time of प्रलय, 49 winds begin to blow.
कल्प—is a period of 1000 Mahāyugas (कलि, द्वापर, त्रेता and कृत con-
stitute one महायुग) which is equal to 4320000000 human years.
It is equal to a day of ब्रह्मा, the night also being of the same
extent. At the end of a Kalpa the whole universe is destroyed.
नस्तत्त्वस्य आत्त्वम् acquisition, knowledge. नैव जृम्भकेषु this
cannot be so as regards missiles and especially जृम्भक missiles.
वाल्मीकि was not known to be a teacher of missiles. Verse 15
दृशाथ—see text p. 11 (the words of दृश्या) and notes there in.
सम्प्रदायेन by the instruction given by him (शिक्षानिधौ) as a
teacher. सम्प्रदाय means गुरुशिष्यपरम्परा. अपरे others (than विश्वामित्र
and राम). प्रचीयमानं सत्त्वस्य (सत्त्वगुणस्य) प्रकाशो येषु—in whom
light due to the preponderance of सत्त्वगुण is growing. Accord-
ing to the सांख्य philosophers, there are three गुणाः—सत्त्व, रजस्
and तमस्. The special characteristic of सत्त्व is light (i. e.
knowledge of the truth). 'सत्त्वं लघु प्रकाशकमिष्टमुपष्टम्भकं चलं च
रजः' सांख्यकारिका. मन्त्रदृशः seers of mantras i. e. sages. सर्वं पश्यन्ति
see all (and can therefore possess the knowledge of missiles
even without सम्प्रदाय). परम्परा arrived. प्रतिवीर rival warrior.
दिष्ट्या दर्शनेन दृष्ट्या. स्नेह is the inner feeling, while अनुराग is its outward
manifestation. Verse 16 The last line contains the princi-

152 NOTES ON [ V. 16—
pal sentence ममे रचयति on seeing him my heart concentrates
itself (i. e. my heart is attracted by him). The first three lines
put forth various possible causes to explain the fact that the
minds of the princes are attracted by each other at first sight
अवधान (object of रचयति) attention. किमु—indicates 'doubt, con-
jecture'. यदृच्छा... किमु is it the accidental conversation (that is
the cause of attracting each other's mind) ? संवाद may also mean
'meeting.' It may also mean 'resemblance. Is it our chance
resemblance to each other that draws our hearts to one another ?
पुराणे वद or is it some ancient friendship thickly formed in a
previous life. Sanskrit poets are fond of representing that the
mind is drawn by friendships in past lives without being consci-
ous of it. Compare 'तच्चेतसा स्मरति नूनमबोधपूर्वं भावस्थिराणि जननान्तरसौ-
हृदानि ।' शाकुन्तल V, 'मनो हि जन्मान्तरसङ्गतिज्ञम्' रघु. VII 15. निजो -
विदित or is it some relationship with me individually, which is
not known to me through the power of fate ? In this there is
an anticipation of what is to be revealed later on. भूयसा प्रीति
this is generally the nature of human beings that some parti-
cular person has ardent affection for some other particular per-
son only. रसमयी full of feeling or joy. यत्र राग इति about which
worldly men say —it is the friendship of the stars or that it is
some influence of the eye. लौकिकानाम्—लोकस्य. This is used as
opposed to वैदिक or श्रौत. See महाभाष्य (Kielhorn Vol. I p. 5)
'प्रियतद्धिता दाक्षिणात्याः यथा लोके वेदे चेति प्रयोक्तव्ये यथा लौकिकवैदिकेष्विति
प्रयुञ्जते' People say that a spontaneous (and therefore un-
accountable) love between two individuals owes its origin to
the fact that the planets presiding over their births are either
identical or friendly to each other. चक्षूराग (चक्षु +राग )—spon-
taneous love is explained by the fact that a person's eye exer-
cises as if a charm over the eye of another. उपचार use (of
words). The subject of आमनन्ति must be taken to be ऋषयः,
because it is in connection with sages that the verb is used and
because in the previous sentence ordinary people are mentioned.
ऋष मनन्ति the sages say that it is love that is indescribable and
causeless. अप्रतिसंख्येय—pot. pass. p. of ख्या with प्रति and सम्.
अविद्यमानं निबन्धनं (support or cause) यस्य. There are many
readings here. N has 'ह्यप्रतिसंख्येयनिबन्धनं प्रमाणमामनन्ति' which
seems to mean 'sages look upon that love as genuine, the cause
of which cannot be discussed (or judged)'. G seems to have
read 'तद् अप्रतिसंख्येयं अनिबन्धनं प्रमाणमामनन्ति', which means 'sages say
that it is authoritative, though not supported by a shastric basis
and that it is such as not to be deceived'.

-V 17 ] UTTARARAMACHARITA. 153
P 115 Verse 17 अविद्यमान हेतुः यस्य पक्षपातः liking, love
प्रतिषिद्धा prevention स सीव्यति It is a thread-formed of affec-
tion which sews beings inside (i. e. not so as to be perceptible
as ordinary sewing is). Ordinary thread for sewing is made
of cotton or silk but this is formed of affection alone. Be-
ings are brought to love one another by an inner and unseen
working of the hearts. Verse 18 मसृणितं राजपहं तद्वद् कान्तं
( मनोहरं ) तस्मिन्—as lovely as a polished royal fillet. परिष्वङ्गस्य
आलिङ्गनस्य अनिष्पादात् पुलका एव कदम्बानि (कदम्बपुष्पानि), उन्मीलन्ति
पुलककदम्बानि यस्मिन् in which the erect hair resembling कदम्ब buds
have made their appearance. For the comparison of कदम्ब buds
and पुलक, see above Act III verse 4°. Or we may take कदम्ब
in the sense of समूह. उन्मीलद् पुलककदम्बं यस्मिन् अङ्गम् body.
Verse 19 आक्रान्त (प्राप्त) कठोरं दैन येन तस्मिन् किं विना what
course is there except the use of weapon in the case of
one that has assumed a harsh (fighting) spirit? ईदृश
like this ; e. like लव. अयमेव—refers to लव. वीराणां बाधते for
the military code of honour which is very stern in its spirit
comes against the course of affection. समय conventional rules-
दारुण रस (essence) यस्य. किंnu भूयस why do you become pertur-
bed in a strange way? Most editions read परेण वर्तसे, which yields
a good sense. किंनु वर्तसे why do you fancy something that is
strange? But this seems to be a conjectural reading. Verse 20
शम—refers to सीता. लून cut off. प्रसव produce (such as leaves,
flowers, fruits). सुमन्त्र was struck with Lava's similarity to
Sīta and Rāma. But he supposed her to be dead.
P 116 कस्य हेतो:—vide notes p. 99 on the same words.
एकत: on one side, in the first place. समनुयतः followed.
न अभियुक्तन्ति do not attack. Vide notes p. 100. परिभावन्ते
lay down a rule or convention. Verse 21. न्याय्यं right,
पादाभ्यामटनम्, according to 'धनरव्यवन्धात्पादिनपैवे पा० 4 4 9". अनुष्ठान
action (here getting down from the chariot). मादृश a per-
son like me (grown old in the heroic family of इक्ष्वाकु). साहसै-
कपरक रसं यस्मात्—of which rashness is the only essence; e.
hazardous. तानपिक्ष्या—he refers to राम, लक्ष्मण and his two
other uncles or to राम only. पितु दिवसरन् the dear friend of the
father (of राम). सुमन्त्र was the friend of दशरथ. अपशयादेषु when
there is a doubt about a thing (whether it should be done or
not). विमृशति thinks i. e. takes time to reply. एवं मन्यसे what
you think is in accordance with your duty. Verse 22 यत'

154 NOTES [ V. 22-
refers to चन्द्रकेतु's proposal to alight from his chariot in order
to place himself on a level with लव in fighting न्याय proper
conduct. वीर पद्धति the mode of warlike conduct अप्रतिरूपम्
than which nothing is more fitting अविद्यमानं प्रतिरूपं यस्य It may
also mean unequalled. Some read प्रतिरूपम्, which means
'fitting, proper' Verse 23 इतिहास—Vide notes p. 58. The
इतिहास here referred to are the रामायण and the महाभारत according
to the poet's ideas. But bearing in mind the fact that it is चन्द्रकेतु
that is speaking there would be an anachronism if we under-
stand by इतिहास the रामायण and the महाभारत. पुराण च—There are
18 principal Purânas. The singular is used to denote the class.
The reference seems to be to such Puranas as the वायुपुराण or विष्णु०.
'पुराणं पञ्चलक्षणम्' इत्यमर: on which क्षीरस्वामी quotes the following
verse mentioning some of the topics dealt with by Purânas.
'सर्गश्च प्रतिसर्गश्च वंशो मन्वन्तराणि च । वंशानुचरितं चैव पुराणं पञ्चलक्षणम् ॥' धर्म-
प्रवचनानि—the expounding of duty, treatises on conduct and
law such as मनुस्मृति, which are called धर्मशास्त्र कुलस्थितिम्—family
observances or customs. Verse 24 जातम सूनि Dear boy, how
many are these days (that have passed) since your father, dear
(Lakshmana) the destroyer of Indrajit, was born? It is
natural that सुमन्त्र, the charioteer of दशरथ, should think that
only a short time had elapsed since the birth of लक्ष्मण अनुतिष्ठति—
observes प्रतिष्ठाम् stability or fame. For Lakshmana's killing
Indrajit, see युद्धकाण्ड chap. 90 'ऐन्द्रास्त्रेण समायुज्य लक्ष्मणः परवीरहा।
तच्छिरः सशिरस्त्राणं श्रीमज्ज्वलितकुण्डलम् । प्रमथ्येन्द्रजितः कायात्पातयामास भूतले॥'
70 71
P. 117 Verse 25 अयि न what permanence is there for
our family when the eldest of Raghu's race (i. e. Râma) is with-
out stability (without issue). अविद्यमाना प्रतिष्ठा यस्य. अपि स्थिर —
these words refer to लक्ष्मण, भरत and शत्रुघ्न, who were to be honour-
ed as much as राम. मिश्री भवन्ते the sequence of sentiments in
me is of a mixed kind. He means that his heart is tossed by
conflicting sentiments of affection for Lava and the spirit of
hostility to him; i. e. these two sentiments rise alternately in
him. The reading of N मिश्रीदृष्टक्रम is not good. Verse 26
This is one of these verses where the sound is an echo to the
sense. The first half breathes the sentiment of affection and
hence the words are full of soft letters like न्, र्, द् &c. The
second half contains a reference to warlike spirit and hence
we have a preponderance of harsh sounds like that of दृ. यथा
समुद्गते (उद्गते) इन्दौ कुमुदिन्या आनन्दो भवति तथैव अस्मिन् (चन्द्रकेतौ) (समुद्गते

[V 26 ] UTTARARĀMACHARITA. 155
इति ) मयि दृष्टि आनन्दं भजति कुरुते कामं यस्य desirous of a fight This
is the predicate of अयं बाहुः रत्कारेण क्रूरं क्वणितं यस्य सः क्वणितः गुणः
( ज्या ) तेन शुञ्जत् ( अव्यक्तं शब्दं कुर्वद् ) गुरु धनुः तस्मिन् धृतः प्रेमा येन—that
has fixed its love upon my heavy bow that is tuneful on
account of the string that resounds with a terrible twang
रत्कोर is an onomatopoetic word निकर ( स्फुट ) विकराल ( दुष्ट ,
भयानक इति यावत् ) उल्बणरस ( वीर्यरस ) यस्य—the terrific valour of
which is quite manifest N and G read विकच व्रणमुख which
is to be dissolved as विकचानि विकरालानि व्रणमुखानि यस्य on which are
displayed open wounds that are terrific Or we may dissolve
विकचा विकराला व्रणा मुखे ( अग्रे ) यस्य This is not a bad reading
We must suppose that Lava had received certain awful wounds
in the arm while fighting with the soldiers of चन्द्रकेतु But that
does not seem likely and there is no reference to these wounds
anywhere else in the drama अहित कल्पताम् may the primeval
Boar bring about the defeat of your enemy The suggested
meaning ( intended by the author ) is that as Lava was
really the cousin of चन्द्रकेतु and not his enemy this blesssing does
not in any way touch Lava. पराजयाय कल्पताम् — The result or
object for which an act is to be done is put in the dative,
according to 'तादर्थ्ये चतुर्थी वाच्या' वार्त्तिक on पा I. 4. 44 आदिवराह —
the reference is to the Boar incarnation of Vishnu Why this
particular incarnation is invoked for bringing about the defeat
of the enemy is not quite clear The commentary quotes a
verse giving one reason The reason is probably to be found
in the fact that it was first in this incarnation that Vishnu
tried to undo the evil effects of the misdeeds of the enemies of
the world ( i- e- the demons ) by bringing up the earth from
the bottom of the ocean where it had been carried by the
demon हिरण्याक्ष Compare गीतगोविन्द 'वसति दशनशिखरे धरणी तव लग्ना
शशिनि कलङ्ककलेव निमग्ना। केशव धृतशूकररूप जय जगदीश हरे॥'— We may
advance another reason In most ancient works the descriptions
of the incarnations of Vishnu begin from the Boar See मार्कण्डे-
यपुराण IV 54 The reason of the invocation of Varaha may
also be found in the fact that many royal houses had adopted
the Boar or Garuda as their tutelary deity on seals and banners
as can be seen from the seals on copperplate grants and inscrip-
tions In place of this line most editions read 'अजिनं पुण्यमूर्जितं
ककुद्मन्तमिव ते महः। नियतं शाश्वतो देवो वाराहः परिपच्यताम्॥'—may the eternal
god Varaha grant for your welfare holy, unconquerable
and mighty lustre (or power), as for ककुत्स्थ ककुत्स्थ was an

156 NOTES ON [V. 26-
ancestor of राम He was the grandson of इक्ष्वाकु His original
name was पुरंजय The gods being defeated by the demons,
इन्द्र solicited his help He promised to help the gods, if
Indra would assume the form of a bull and carry him on his
shoulders Indra did so and पुरंजय vanquished the enemies of
the gods hence he was called ककुत्स्थ (lit sitting on the hump)
See विष्णुपुराण IV 2.
P 118 Verse 27 धिनोतु-प्रीणयतु The root is said to be धिन्
5 P to please. मैत्रावरुणि-वसिष्ठ—See notes p 15 Even in the निरुक्त
the birth of वसिष्ठ from the seed of मित्र and वरुण is referred to
and a Vedic verse is quoted where वशिष्ठ is called मैत्रावरुण "उर्वशी
हप्सरा तस्या दृग्तान्मित्रावरुणयो रेतश्चस्कन्द तदभिवादितायेषर्गर्भवति । 'उतासि
मैत्रावरुणो वसिष्ठोर्वश्या ब्रह्मन्मनसोधिजातः ।'" (ऋग्वेद VII. 33 11) ऐन्द्रा ते
may the prowess of इन्द्र and विष्णु of अग्नि and the Maruts and of
Garuda be thine इन्द्रश्च विष्णुश्च इन्द्राविष्णू according to 'देवताद्वन्द्वे च'
पा 6 3 26 (इहोत्तरपदे आनङ् । मित्रावरुणौ । मि त्रौ ) When the
names of deities form a द्वन्द्व compound the final vowel of the
first member is changed to आ In forming derivatives from
such compounds, the first vowels of both members undergo वृद्धि
according to 'देवताद्वन्द्वे च' पा 7 3 21 (अत्र पूर्वोत्तरपदयोरुभयो वृद्धि
स्यात् षिति णिति किति च परे। आग्निमारुतम्) The Maruts are stormgods
in the Rigveda. They are often associated with Agni in the
Veda e g 'मरुद्भिरग्न आगहि' which is the refrain of Rigveda I. 19
सुपर्णस्य गरुत्स इद इति सौपर्णम् He was the son of विनता and became
the vehicle of विष्णु देयात् benedictive of दा ज्याघोष एव मन्त्र देया
त्पदम् may the incantation in the form of the twanging of the
bowstring of Rama and Lakshmana grant you victory
प्रत्यारोप्य-place back को वरणेषु what hesitation can there
be as to (using) ones own furniture! He means—चन्द्रकेतु
has already said whatever is mine is thine (in verse 0
above). Therefore the chariot you offer is mine. You need not
press me so much But I am unaccustomed to driving in a
chariot Some explain—Lava is speaking as a Kshatriya and
so he calls the chariot &c his proper implements This is not
good as we lose sight of the word हेतु (which does not mean
'proper') and of the following sentence वि तु &c अरण्ये सीदन्ति
वसन्ति इति अरण्यसदः अनभ्यस्ता रथचर्या येषाम्-not accustomed to the
management of chariots अभिष्यन्देत-would flow or melt Verse 28.
वय याज्ञिन We also (i. e I) are not in this way obstructors
of sacrifices एव says-Rama is a good king I am also not in

158 NOTES ON [V. 30-
things धेनुम् कामधेनुम् All welfare follows from agreeable speech.
Compare 'प्रियमेवाभिधातव्यं नित्यं साधु द्विषत्सु च । तिर्यक्षु चैवामधुरं प्रियवा-
ङ्नश्य न प्रियं ॥' कामन्दकीयनीतिसार III. 26 'सूनृतं प्रिये। सत्येऽथ' रत्नमर-
सूनृत adj true and agreeable. Note 'सत्यं ब्रूयात्प्रियं ब्रूयान्न ब्रूयात्सत्य-
मप्रियम् । प्रियं च नानृतं ब्रूयादेष धर्मः सनातनः ॥' मनु० 4 138. N reads
'दुग्धे विप्रप्रभृति' which वीर० explains as 'शष्पदे अतिशयेन नाशयति'.
P. 130 परिपूत (holy) सम्भार दम्भ The reading of N.
परिभूत० (defeated, insulted) is not bad. सुभट means—Lava
has been insulted by our soldiers But this sentence is
rather abrupt and unconnected with what follows. अभिरूपम्
what is right. आर्षेण संस्कारेण with a purity of speech that
belongs to the sages. ऋषेः अयं चार्षः संस्कार grammatical purity.
'ससंस्कारवलासी पुत्राभ्यामथ सीतया । कृपेतवोद्दिष्टे सूर्ये रामं मुनिरुपस्थितः ॥'
रघु० 15 76, where मलिनाथ explains संस्कार as शब्दशुद्धि By the
words आर्ष संस्कार, शुनःशेप refers to such peculiarities in his
speech as the use of ह and अभिब्रुवन्ति and the verse 'कामं दुग्धे ३'
०व्यवस्थित विषय यस्य क्षात्रं धर्म are the virtues of the क्षत्रिय
class confined to a particular individual only? He means,—
should not other persons than Rama aspire to be the greatest
among क्षत्रियस विरमा सहसात् desist from excess (from as-
serting too much or from too much persistence) विरम्—
is to the परस्मैपद, vide notes p. 20 on स्वरतीङ् For the ablative,
vide notes p 12 Verse 31 ओजायित स्थित्वा—you have acted like
a valorous person. ओजायित past pass. p. from the denomina-
tive verb ओजायते (ओजस्वा इव आचरति इति) The सिद्धान्तकौमुदी
remarks on the वार्तिक 'ओजसोऽप्सरसो नित्यम्' 'ओजः शब्दो वृत्तिविषये
त्यदन्तः। ओजायते।' नात्यन्तय इति you will please not persist (in
your conduct) as to the subduer of परशुराम. For the encounter
between राम and परशुराम see notes p 21 निर्बन्ध importunity,
persistence The reading नाति० इति means 'you should not
revile &c उद्भेदात् loud boast. Verse 32 सिद्ध settled. बाहो ०
क्षत्रियाणाम् as for the prowess of the arms, that belongs to the
Kshatriyas शस्त्र बाह्मस्य—परशुराम who had taken up weapons
was a Brahmana तस्मिन् राज् if he (a ब्राह्मण) was subdued,
what praise is it for that king? कः means—If a क्षत्रिय conquered
a fighting ब्राह्मण whose usual occupation is another, there is no
reason for boasting सोन्मादमिव as if with excitement. कृतं परेण
enough of repartee Verse 33 कोप्येष ...तार this is some indes-
cribable incarnation of a manly person (lit. of a man). वीरो ० यि
to whom (i e in whose eyes) even the descendant of Bhrigu is