उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

-VII 18] UTTARARÂMACHARITA. 187
hands (lit. in your proximity)' Verse 18 शालीनशीलवान्—
शालीनं शीलं यस्य स शालीनशील् तस्य भावः ०शीलता—bashfulness
'शालीन—ग्लानिप्रवेशमहति शालीन खष्ट्रण्', according to 'शालीनकौपीने
अघृणकार्ययोः' पा 5 2 20. मा ध्याना मन—Vide text p 15 अनृणा
ऋद्धिवान ऋण यस्याः सा अनृणा—free from debt बाष्पाया परित्यागे -
०दर्शीन्—Vide text p 20. येन महापाप येन वैश्वानरेण is to be
connected with निष्पन्न शुद्धं चारित्रं यस्या For the ordeal by fire,
see notes p. 9. समुद्राः खलु—see युद्धकाण्ड chap 117, where ब्रह्मा
told राम after सीता had entered the fire that he was विष्णु and सीता
was लक्ष्मी 'सीता लक्ष्मीर्भवान् विष्णुर्देवः कृष्णः प्रजापतिः ॥' 7 आयाम्—
सीढाम् लोकपालाः—guardians of the eight quarters 'इन्द्रो
वह्निः पितृपतिर्नैऋतो वरुणो मरुत् । कुबेर ईशः पतयः पूर्वादीनां दिशां
क्रमात् ॥' सप्तर्षयः सप्तर्षयः—मरीचि, अत्रि, अङ्गिरस्, पुलस्त्य पुलह,
क्रतु and वसिष्ठ उपतिष्ठन्ते—for the आत्मनेपद rule notes p 8
Verse 19 नियोजय appoint. पुण्यप्रकृतीन् the holy original
कृतार्थे—whose desires are fulfilled, blessed. निर्लज्ज—लक्ष्मण,
though at the command of his brother, had accompanied सीता
and abandoned her in a forest. He therefore looked upon
himself as an offender and as a cause though partially, of
Sîtâ's sufferings. Hence he calls himself निर्लज्ज वत्समहृशा who
art like my own child i. e. who are as dear to me as my child.
This gives an excellent sense. Most editions read 'वत्स ईदृशस्त्वं'—
such as thou art (the meaning being an obedient brother
even in the discharge of unpleasant duties). तथैवैतत् it is just so
i. e. just as we thought. लोकान्तरगता that had gone to another
world. The reading लोकान्तरप्रापणता is not bad. ईदृङ्देवः i. e.
united with your husband and sons
P 156 आर्योजनेन—refers to Rama's mothers and अरुन्धती. G
reads गन्धपूता सुप्रसन्ना and connects the words with शान्ताभ्यी. This
is not good. The mention of लक्ष्मण who plays such an impor-
tant role in the lives of Rama and Sita is absolutely necessary.
सन्मृष्टा who is in her characteristic mood (of gentleness)
निभृता full of. उत्पात (uprooted) लवणं येन मधूरेस्वर-शत्रुघ्न. We
saw in the first Act (text p. 29) that शत्रुघ्न was sent to
destroy लवण. In this Act the arrival of शत्रुघ्न after twelve years
from the time he was despatched is announced. For मथुरा
the capital of शत्रुघ्न on the Jumna, see notes p. 50. अनुषङ्गेण सह
—आनुषङ्गम्. अनुषङ्गः contact. सानुषङ्गानि कल्याणानि good fortunes never
come singly, auspicious things are followed (by other auspicious
things) न श्रद्दधे I do not believe (that I am so happy). He

188 NOTES ON [VII 19–
says that he has been overwhelmed with so many good things
one after another in quick succession, that he is not quite sure
whether it is a reality or a dream अहो दयानाम् or this is the
nature of prosperity (that it overwhelms the person to whom
it comes with too much of itself) भरतवाक्यम् lit the speech
of Bharata, hence 'a benedictory verse' भरत is the reputed
author of the नाट्यशास्त्र and hence some explain as 'भरतस्य नाट्याचा
र्यस्य वाक्यं वचनम्' Another meaning is possible भरत means
also 'an actor' Compare मालतीमाधव 'भवभूतिर्नाम कविर्निर्मार्सदिदनेन
भरतेषु प्रर्तमान' भरतवाक्यम् the words (benedictory) of the actor
The actor here drops his dramatic personality and utters
a benediction on his own account Verse 20 सेयं कथा These
words refer to the story of Rama s life as contained in the
Ramayana. पुनाति and वर्षयति are better than पुनातु and वर्षयतु,
as the रामायण was believed to effect this in Bhavabhûti s days
गहरया and मनोहरा qualify both गाथा and गता The last two lines
are very skilfully written We may take शब्द विद् either as
qualifying बुधा or कवे The latter is preferable Perhaps the
poet intended both विदल रूप यस्य कवे प्राज्ञस्य may apply
both to वाल्मीकि and भवभूति One of the two words एताम् and
इमाम् appears to be redundant It is therefore that G takes
एताम् meaning 'चित्र' (variegated mixed) Two constructions
are possible (and both are intended by the poet) बुधा प्राज्ञस्य
शब्दब्रह्मविदः कवे (वाल्मीके ) तां एता अभिनयेर्विन्यस्तरूपा इमा परिणतां वाणीं
परिभावयन्तु—May the wise reflect over this poetic strain that is
developed (in this book) and that is exhibited by gesti
culation this strain of the wise poet (Vâlmîkı) who had
perceived Brahma in the form of words Bhavabhûti means
that his drama is no more than another phase of Vâlmîkıs
work made fit for the stage Another construction is बुधा
तानेतां (कथां) प्राज्ञस्य शब्द विद् कवे (भवभूते ) अभिनयेर्विन्यस्तरूपां इमां
वाणीं परिभावयन्तु may the wise think that this story (Ramas life)
is the same as this matured (or perfect) strain of the wise
poet (Bhavabhûti) conversant with Brahma in the from of
words, the strain which is to be represented by acting With
this construction the word इमाम् does not become redundant,
as एताम् is taken as referring to कथा in the first line In this
case there are two objects तामेतां and इमां वाणी Some editions
read परिणतप्रज्ञस्य (परिणता प्रज्ञा यस्य)—of matured intellect The
name संमेलन given to this Act is significant

Uttara-Râma-Charita.
ENGLISH TRANSLATION
Act I.
(Verse 1)—Having made an obeisance to former poets,
we pray for this that we may attain the immortal goddess
Speech, that is a phase of the Supreme Soul.
(After the benediction.)
Manager—Enough of prolixity. I inform the dis-
tinguished gentlemen (assembled) to-day on the festival held
in honour of the adorable Kalapriyanatha. Let this be known
to your honours—There is a worthy descendant of Kasyapa's
race, having the title of 'Srikantha' by way of distinction,
versed in the sciences of Grammar, Logic and Mimansa,
Bhavabhuti by name and son of a woman who was sprung
from Jatukarnya gotra. (Verse 2) Whom, a Brahmana,
this goddess of speech follows like an obedient wife.
Uttararamacharita, (a play) composed by him, will (now)
be represented. Here do I become a sojourner in Ayodhya for
the purpose in hand, as well as one living at the time (when
Rama was crowned). (Looking around) How now, sirs!
If this is the time of the coronation of the great and respected
king Rama, who is the fire (destroyer) of the family of
Paulastya when the joyful music is not to be discontinued
either by day or night, why is it that the squares (public
streets) are now without the singing of bards?
Actor (entering)—The reason is, honoured sir, that the
high souled monkeys and Rakshesas, who were Rama's allies
in the war of Lanka, as well as the priestly sages and the
royal sages that had come from various quarters to greet the
great king and in whose honour festivities had continued for
so many days, have been sent away by him from this place
(Ayodhya) to their homes.
Manager—Ah, this must be the reason.
Actor—Moreover (Verse 3) The queens, the
mothers of Rama, headed by Vasishtha and preceded by
Arundhati, have gone to the hermitage of their son in law
(in order to be present) at a sacrifice.
Manager—I am a stranger (here) and so I ask—who
is that son in law?

190 TRANSLATION OF [ I 4—
Actor —( Verse 4 ). The king Das'aratha begot a
daughter, by name S'ântâ, whom he gave in adoption to king
Romapâda. R'ish'yas'r'inga, the son of Vibhândaka, espoused
her. He has now commenced a sacrifice which will last for
twelve years. It is at his request that the elderly persons
have gone thither, leaving Jânakî though far advanced in
pregnancy.
Manager —Then what is the use of this (to us)! Come.
Let us wait at the royal gate itself in conformity with the
practice of our caste (profession).
Actor —If that be so, let your honour think (find out)
of some very correct mode of panegyric proper for (the time
of) waiting upon the king.
Manager —Mârisha (good actor). (Verse 5) We
should by all means be doing our duty, whence can there be
escape from blame! Men are wicked as regards the chastity
of women and speech.
Actor —You should say very wicked. (Verse 6) For
men speak evil even of the queen, the daughter of Videha's
prince. (Her) Residence in the house of the demon is the
root (of the scandal) but as regards her fire-ordeal there
is distrust.
Manager —If this scandal were to reach the great king,
then it would be very painful.
Actor —The sages and the gods will by all means bring
about what is good. (Walking about) Halloo! where is
His Majesty now! (Listening) This is what they say.
(Verse 7) Janaka, who came through affection to congratu-
late Râma, having spent these days in rejoicing, is to-day
gone to Videha. The king, leaving the judgment seat, enters
his residential palace to console the queen who is therefore
despondent. (Exeunt both.) (Here ends the prelude).
(Enter Râma seated and Sîtâ)
Râma —Queen, daughter of the king of Videha, take
comfort, for the elders (i.e. your father) cannot leave us.
(Verse 8) But indeed the necessity of performing the
prescribed rites takes away independence. The performance
of the duties of a householder by persons who have kindled
the sacred fires is beset with obstacles.
Sîtâ —I know it, my lord! I know it. But separations
from relations do cause anguish.

—I. 8] UTTARARÂMACHARITA. 191
Rama—Just so. For, these things of worldly life pierce
the vitals of the heart, being disgusted with which, sages
desert all objects of desire and seek repose in the forest.
Chamberlain (entering)—Dear Rama, (correcting himself
in the middle of his speech, with fear) Your Majesty'
Rama—(with a smile) Surely, my worthy friend, the
address "dear Rama" is just the fitting one for a servant of
my father. Address me therefore as has been your wont.
Chamberlain—Sire, Ashtavakra has arrived from the
hermitage of Rishyasringa.
Sita—Sir, why do you then delay?
Rama—Send him in at once. [Exit Kanchuki.]
Ashtavakra (entering)—Blessing on you both!
Rama—Revered sir, I salute you. Please sit down here.
Sita—Venerable sir, I bow to you. Are my elders, to-
gether with their son in-law, doing well, as also noble Santa?
Rama—Is it all right with the revered Rishyasringa my
brother in law and habitual drinker of Soma, and is the
noble Santa well?
Sita—Does she remember us?
Ashtavakra—(sitting down) Just so Queen, the revered
Vasishtha, the spiritual guide of your family, sends you this
message—(Verse 9) "The revered goddess Earth gave thee
birth, king Janaka, who is equal to Prajapati, is thy father.
Thou art the daughter in-law, my daughter, of those kings
of whose family the Sun is the ancestor and I am the spiritual
guide. Then what else can we pray (desire) for thee? Only
be a mother of heroes."
Rama—We are blessed (in this message) (Verse 10).
For the speech of ordinary good men follows (is in keeping
with) facts (events), while facts follow the utterances of
primeval sages.
Ashtavakra—Moreover, the revered Arundhati, and the
queens and Santa, repeatedly enjoined this—whatever may
be her longing, thou surely oughtest quickly to gratify it.
Rama—It will be done if she only signify her wish.
Ashtavakra—And Rishyasringa, the husband of her
sister in-law, sends this message to the queen—dear child, thou
wast not brought here, because thou art far advanced in

192 TRANSLATION OF [ I. 10—
pregnancy, and dear Rama also has been left only for thy
solace, therefore I shall behold thee, long-lived one, with
a son on thy lap.
Rama—(with a smile of joy and bashfulness) So let it
be. Has not the revered Vasishtha sent me some command?
Ashtavakra—Please listen. (Verse 11) We are de-
tained (here) on account of the sacrifice of our son in law.
You are only a youth and new is thy rule, be thou devoted
to pleasing thy subjects, the glory arising therefrom is thy
highest wealth.
Rama—As the revered Vasishtha commands. (Verse 12).
Affection, mercy, and happiness, nay even Janaki,—I shall
feel no pang in abandoning in order to propitiate the people.
Sita—Hence, indeed, is my lord the foremost of
Raghu's race.
Rama—Ho! Who waits there? Let Ashtâvakra have rest.
Ashtavakra—(rising and walking about) Lo! the prince
Lakshmana has arrived (so saying, exit)
Lakshmana (entering)—Victory, victory to my noble
brother! Sir, that painter has, according to our instructions,
portrayed your Majesty's career on canvas, let my noble
brother look at it.
Rama—You know, dear brother, how to divert the queen
when despondent. How far is it (my story) represented there?
Lakshmana—As far as the purification of the queen by
the ordeal of fire.
Rama—Peace! (In a conciliatory tone) (Verse 13).
What need has she, who was purified by her birth, of other
purifications? The water of holy places and fire need no
purification from other things. Queen, sprung from sacrificial
ground, forgive me! This reproach will last as long as thy
life. (Verse 14) The cruel world must be pleased by men
whose wealth lies in the reputation of their family hence
what all I spoke of you does not befit you. The natural place
of a sweet flower is settled to be on the head and not being
trampled under the feet.
Sita—Let it be, my noble lord, let it be. Come, let us
see your exploits (with these words she rises and walks about)
Lakshmana—Here is the picture.
Sita—(observing it) Who are these standing in a com-
pact form above my Lord, who seem to praise him?

—I 14] UTTARARAMACHARITA. 193
Lakshmana —Queen ! these are the stupefying weapons
accompanied by charms which were handed down from the
venerable Kris'as'va to Vis'vamitra, and were presented by
him to my noble brother on the occasion of the destruction of
Tataka.
Rama —Salute, queen the divine weapons. ( Verse 15 )
The primeval seers, Brahma and others, having done penance
for more than a thousand years for the welfare of the Vedas,
had a vision of these (weapons) as (the manifestation of)
their own glories, full of penance (the result of penance).
Sita —I am favoured
Lakshmana —Here is the scene at Mithila.
Sita —Oh ! here my lord is represented, distinguished
by the beauty of his body, which is muscular, comely, soft,
resplendent and dark like an expanding fresh blue lotus,
having his charming grace beheld by my father motionless
from wonder, as he (my lord) snapped the bow of Sankara
with careless ease and with a round face engaging on account
of his locks.
Lakshmana —Behold noble lady, behold ! ( Verse 16 )
Here is your father and Satananda, son of Gotama, the family
priest of the race of Janaka, honouring the relatives Vasisht-
tha and others.
Rama —This is quite proper ( Verse 17 ) To whom
does not the marriage relation between the families of Raghu
and Janaka give pleasure, in which the son of Kusika himself
is the giver and receiver ?
Sita —Here are you, the four brothers, duly initiated for
matrimonial rites, the auspicious ceremony of tonsure (Godana)
having been just performed. Ah ! I feel I am in that very
place, on that very occasion again.
Rama —Even so. ( Verse 18 ) It seems to me to be
again that very time, O fair-faced one, when this hand of
thine with lovely bracelets put upon it, being joined with mine
by the son of Gotama, gladdened me, as if it were a great
festival incarnate.
Lakshmana —This is the queen. Here is the princess
Mandavi, here is the daughter in law Srutakirti.
Sita —And, dear brother, who is this other one ?
Lakshmana —(with a bashful smile, aside) Oh ! the
queen asks about Urmila (my wife). Good ! I will direct
17

194 TRANSLATION OF [ I 18-
her attention to something else (Aloud) Noble Lady, see,
this is a sight worth seeing And this is revered Bhargava.
Sita —(with alarm) I tremble
Rama —I salute thee, O sage
Lakshmana —Lady, behold, here is he who by
my noble brother—( Interrupting him in the midst)
Rama —( Rebukingly) Dear brother, there is much to
be seen, show us other scenes
Sita —( Looking at Rama with affection and great regard)
My lord ! this great modesty becomes you well
Lakshmana —Here we have arrived at Ayodhya.
Rama —(with tears) I remember Alas ! I remember
(Verse 19) Then my dear father was alive, we were just
married, and we were kindly cared for by our mothers
Gone are those days for us ! This Janaki too then, (Verse 20),
A child having a face the expression of which was engaging
by reason of her bud-like teeth, not very dense, some having
fallen off at intervals, and with fine locks dangling about the
temples gave delight to my mothers by her sweet limbs,
exceedingly charming delightful like the moonlight and
possessed of natural grace.
Lakshmana —Here is Manthara
Rama — (quickly passing to another point) O queen,
daughter of Videha's king (Verse 21) Here is that Ingudi
tree in the city of Sringavera, where our meeting with the
friendly king of the Nishadas took place
Lakshmana —(Laughing, to himself) Ah, my noble
brother has passed over (in silence) the behaviour of the
second mother
Sita —Oh here is the incident of tying the hair (into
knots)
Lakshmana —(Verse 22) That holy vow of leading a
forester's life, which the members of Ikshvaku's race observed
in their old age, after devolving royal authority upon their
sons was undertaken by my lord in his youth !
Sita —Here is the venerable Ganga with her limpid and
holy water
Rama —Goddess ! presiding deity of Raghu's race, I -
salute thee (Verse 23) It was when touched by thy
waters that Bhagiratha, having practised penance, in which

[-I. 23] UTTARARĀMACHARITA. 195

• physical pain was discarded, delivered the grand fathers of
  his father long after they had been consumed by the effulg-
  ence of Kapila through wrath, when in the sacrifice of Sagara
  they had cleft open the earth, while busied in searching for
  the horse Oh mother! of such fame do thou cherish
  kind thoughts for Sita, thy daughter-in law, even as Arundhati
  does
  Lakshmana -Here is the banian tree, Syama by name
  on the bank of the Kalindi, by the side of the road leading to
  Chitrakuta, pointed out to us by Bharadvaja
  Rama -(Looks at it longingly)
  Sita -Does my lord remember this region?
  Rama -Ah! How can I forget! (Verse 24) Where
  thou didst fall asleep, having laid down on my breast thy
  limbs, though dull on account of the fatigue caused by the
  tramp on the road (the distance) yet attractive because of
  their (natural) sportiveness, which were shampooed by my
  close embraces and which were void of strength like a crushed
  lotus fibre
  Lakshmana -Here is shown the obstruction caused by
  Viradha at the entrance of the Vindhya wood
  Sita -No more of this. Let me look at my first entrance
  into the southern forest, when my lord held over me with
  his own hand a palm leaf umbrella to keep off the sun
  Rama -(Verse 25) Here are these penance-groves on
  the banks of the mountain torrents, the trees of which
  are resorted to by hermits, in which (groves) sages that
  follow the moral observances and consider hospitality the
  highest duty, being householders that cook handfuls of wild
  rice, inhabit huts
  Lakshmana -Here is the mountain named Prasravana,
  situated in the middle of Janasthana, the darkness of which
  is rendered deeper by the ever drizzling clouds and the
  ravines of which resound with the river Godavari encircled
  by the forest in its vicinity which is blue, glossy and dense
  on account of the belt of thickly growing trees
  Rama -(Verse 26) Dost thou remember, lovely lady,
  the days which we two spent on that mountain being at ease
  as Lakshmana waited on us? Dost thou remember the Godavari
  with its sweet water and also our movements upon its

outskirts! Moreover (Verse 27) (Here) while we talked
at random something indescribable in a soft whisper on
account of our great love, our cheeks being laid closely together
and one arm of each locked up in a close embrace, the night
itself passed away, its hours flying away unnoticed.
Lakshmana—Here is Surpanakha in Panchavati.
Sita—Alas my lord, this is the last time I see you.
Rama—You that are afraid of separation this is a picture.
Sita—Be that as it may, a wicked person causes
unhappiness.
Rama—Good heavens! the incidents at Janasthana appear
as if they were taking place just now.
Lakshmana—(Verse 28) Then the wicked Rakshasas
resorting to the stratagem of a golden deer acted in such a
way that even now it grieves us though avenged (or remedied)
On account of the behaviour of my lord in the lonely
Janasthana, in which his senses were overpowered, even the
stone weeps, even the heart of adamant breaks.
Sita—(With tears to herself) Oh king! gladdener of
Raghu's race, thou wast so much afflicted for my sake.
Lakshmana—(Looking meaningly at Rama) My noble
brother, what is this? (Verse 29) These thy tears, like a
broken necklace of pearls, which, creeping along the ground
in shattered drops, roll in streams. Though restrained, the
emotion, which by its excess inflames (lit. fills) thy heart
can be inferred by others by the throbbing of the lips and
the nose.
Rama—Dear brother. (Verse 30) The fire of grief
which was caused by separation from my beloved, though
sharp, was at that time endured through a longing for
revenge, but being now re-kindled in my heart, it gives me
pain like a wound piercing the vitals of the heart.
Sita—Alas! Alas! I also through sorrow gone to
excess seem to behold myself separated from my lord.
Lakshmana—(To himself) Well, I will turn (the atten-
tion) to some other part. (Looking at the picture—aloud)
Here is a representation of the exploits and valour of the
revered father Jaṭāyu, the vulture king as old as one Manu.
Sita—Alas father, your fatherly love was carried out
to the end.

—I 30] UTTARARÂMACHARITA 197
Rama —Alas father, descendant of Kasyapa, king of
birds, where again can arise a great holy saint, like thee ?
Lakshmana —This is that part of the Dandaka forest
to the west of Janasthâna, called Chitrakunjavan, inhabited
by the headless demon Danu. Here is that hermitage of
Matanga on the mountain Rishyamuka, and here is that
saintly female of the Sabara tribe named S'ramana, this is
the lily pool called Pampa
Sita —It was here indeed, that my lord wept aloud,
losing his resentment and courage
Rama — Queen beautiful is this lake (Verse 31) On
this lake, in the intervals between the falling and rising of
tears, I beheld the tracts having white lotuses, which trembled
with their broad stalks being shaken by the wings of the
Mallikaksha geese singing indistinctly through joy, as full of
blue lotuses
Lakshmana —Here is the noble Hanuman
Sita —Here is that magnanimous Maruti, a great bene-
factor in that he rescued from its grief the whole world of
living creatures though it (rescuing) was carried out after
a long time
Rama —(Verse 32) Happily, it is he of mighty arms,
the increaser of the joy of Anjana, by whose prowess we as
well as the whole world are blessed (have attained our ends)
Sita —Dear brother, what is the name of this mountain,
on whose flowering kadamba trees the peacocks are dancing,
where, under a tree, my lord is painted with his glory dim-
med, all but his beauty and noble mien being gone, and
during a momentary fainting fit supported by you who
were weeping?
Lakshmana —(Verse 33) This is that well known
mountain called Malyavan, fragrant with the flowers of the
kakubha tree, on the top of which a fresh cloud is resting,
blue and glossy On this, my lord—
Rama —Desist, desist from this, I can endure no more,
that separation from Janaki seems to have returned for me
Lakshmana —Hereafter are represented the countless
exploits, each more wonderful than the other, of my noble
brother and of the noble monkeys and rakshasas, but the
queen here is tired, therefore I request that we take rest

198 TRANSLATION OF [ I. 33–
Sītā—My lord, by looking at this picture I have con-
ceived a longing and I have a request to make.
Rāma—Rather command me.
Sītā—I feel (wish) that I should once more wander in
those calm and majestic ranges of the woodland and that I
should again bathe in the divine Ganges, a plunge in which is
holy, purifying and cool.
Rāma—Dear Lakṣhmaṇa.
Lakṣhmaṇa—Here I am.
Rāma—The elders have just sent word that her longing
should be immediately gratified. Therefore prepare a chariot
that does not jolt and moves agreeably.
Sītā—My lord, you too should accompany me there.
Rāma—Oh hard-hearted one, do you need tell me
even this?
Sītā—Then am I pleased.
Lakṣhmaṇa—As my lord commands. (Exit Lakṣhmaṇa)
Rāma—Dear one! Let us sit here awhile near the
window.
Sītā—So be it. I am indeed overpowered by drowsiness
produced by fatigue.
Rāma—Therefore cling closely to me for accompanying
me there (when the chariot would come). (Verse 34) Let
there be thrown round my neck, as if reviving me, thy arm
covered with drops of perspiration, produced by excitement
and fatigue, and so having the splendour of a necklace of
moon-jewels pouring forth dew when kissed by the lunar rays.
(Helping her to do so with delight) my dear, what is this?
(Verse 35) I cannot decide whether it is pleasure or pain,
or stupor or sleep, or the creeping of poison or intoxication,
for whenever I touch thee, emotion distracting all my senses
clouds my mind, and shuts it up.
Sītā—It is your constant love for me, what else can
it be?
Rāma—(Verse 36) These kind words, lotus-eyed one,
that cause the withered flower of my life to bloom again,
delight me, and fascinate all my senses, are like nectar to my
ears and the elixir of my mind.
Sītā—Sweet-speaker, let us lie down for rest. (Looks
about for something to sleep on)

—I 36 ] UTTARARÂMACHARITA. 199
Rama —What are you looking about for, my dear?
(Verse 37) Ever since the time of my marriage, whether
in the house or in the forest, in childhood and after that in
youth, this arm of Rama has been thy pillow lulling thee to
sleep, and not resorted to by any other woman.
Sita — (Just in my sleep). It is so my lord, it is so
(sleeps)
Rama —Why has the sweetly speaking one gone to sleep
on my bosom? (gazing upon her) (Verse 38) She is the
prosperity of my house, she is a collirium pencil of ambrosia
to my eyes, this touch of hers is to my body abundant juice of
sandalwood, this her arm on my neck is a string of pearls cool
and smooth, what about her would not be pleasing, if—but
separation from her is intolerable.
Door-keeper — (entering) There has come, my lord.
Rama —Well who?
Female doorkeeper—Durmukha, your Majesty's perso-
nal attendant.
Rama — (To himself) Durmukha, the attendant of the
harem. He was sent by me as a spy among the citizens and
the country people. (Aloud) Let him enter. (Exit female
door keeper)
Durmukha (entering)—(To himself) Alas! How can I
tell the king such an inconceivable slanderous report of the
people against the queen Sita? Or such is indeed the duty of
me, an unfortunate man.
Sita —(Talks in her sleep) Ah! my gentle lord! where
art thou?
Rama — Alas! it is the same idea of separation suggested
by the picture, which is a cause of anxiety to the queen, and
produces disturbance of her sleep. (Stroking her body affect-
ionately) (Verse 39). Happy is that lucky man, with diffi-
culty is secured that unique thing viz. perfect identity in
happiness and misery, favourable in all conditions, where the
heart finds its solace, the flavour of which cannot be taken
away by old age, which ripens into firm attachment after
time has removed the veil (of reserve).
Durmukha —(Approaching) Victory to your Majesty!
Rama —Speak out what you have learnt.

200 TRANSLATION OF [ I. 39-
Durmukha—The citizens and the country people praise
your Majesty saying 'the good king Rama has made us forget
the great king Dasaratha'.
Rama—This is only praise. But tell me some fault in
order that it may be remedied.
Dur—(with tears) May your Majesty listen, (whispers in
his ear)something like this
Rama—Alas! terrible is the fall of this thunder bolt of
words (faints)
Dur—Take heart, my lord
Rama—(Coming to himself) (Verse 40)—Alas! Alas!
fie upon the stigma of dwelling in another's house, which,
though extinguished by miraculous measures with regard to
Sita, has again spread in all directions, through the evil work
ing of fortune, like the poison of a mad dog. Then what am I,
a wretched man, to do in this matter? (Reflecting, pathetic-
ally) Or what else (is there to be done?) (Verse 41) It
is the vow of the good to propitiate the world by any means
whatever, the vow which my father fulfilled by abandoning
me and his life together It was also just now that the
revered Vasisthha sent me a message (to the same effect)
Moreover (Verse 42) Woe to me, a cursed being, if to that
noble, unspotted character, which was rendered illustrious by
the kings of the solar race, the best of men, should attach
a foul report on account of my connection with it! Alas,
queen, prung from sacrificial ground, you, who hallowed the
earth by condescending to be born from it! Oh! thou
daughter of the house of Nimi and Janaka! Oh thou that
art endowed with a character approved of by the Fire,
Vasisthha and Arundhati Oh thou whose life is Rama, my
dear companion of the great forest! Oh thou that wast dear
to my father, O thou that speakest few words How is it,
that of thee, being such, such is the end! (Verse 43)
Through you the worlds are holy, but unholy are the words of
the people with regard to you. In you the world finds a
helper, but you will fall a helpless victim!! (To Dur)
Durmukha, say to Lakshmana—This your new king Rama
thus commands you, (in his ear) thus.
Dur—Alas! How is it that by listening to the mere
words of wicked men your Majesty has decided to act thus

—I 43 ] UTTARARÂMACHARITA. 201
ungenerously towards the queen who was then purified by
'fire and in whose womb is lodged pure progeny (of the
race of Raghu).
Rama —Peace How can the people of the town and the
country be wicked? (Verse 44) The race of Ikshvaku
is loved by the people, but unfortunately there has sprung
a germ of slander and as for that miracle at the time of her
purification who could believe if it happened at a remote
place? Go then
Dur —Alas queen (Exit)
Rama —Alas! how woeful I have become a wicked
man, the perpetrator of a very execrable deed (Verse 45)
Under a pretext I am handing over to death one, whom I
have brought up from childhood by giving whatever things
she liked and who has never dwelt apart from me through
affection, just as a butcher does a domestic bird Why then
do I, a sinner, not fit to be touched, defile the queen?
(So slowly raises the head of Sita and withdraws his arm)
(Verse 46) Leave me, O innocent one, who am a chandala
by my atrocious deeds. You are clinging to a deadly
poisonous tree taking it for a sandal tree (Rising)
Alas! The world of living beings is now turned upside
down, the purpose of Rama's life is at an end to-day The
earth is now a sterile withered wilderness, worldly life is with
out interest, full of worry is the body I have no refuge left
What can I do? What course is open to me? Or alas, mother,
(Verse 47) Life was put in Rama simply that he should
experience pain My life is like a nail of adamant driven into
the heart piercing it into its vital parts (and not wrung out)
Oh mother Arundhati, O venerable Vasishtha and Vis'vamitra,
O divine Fire, Oh goddess, the supporter of all creatures, Oh
father Janaka, Oh father, Oh mother, Oh dear friend Sugriva,
O gentle Hanuman, O my great benefactor Bibhishana, lord of
Lanka, O friend Trijata, you have been robbed, you have been
insulted by cursed Rama Or who am I to call on them now?
(Verse 48) For the high-souled persons are, I think, as it
were, polluted with sin when named by me, an ungrateful
villain. I, who, (Verse 49) Having discarded my beloved
wife, the ornament of my house, who went to sleep having
reclined on my bosom without any misgivings and heavy with

202 TRANSLATION OF [ I. 49—
the developed fœtus trembling with fear, ruthlessly cast her off
like an offering to the beasts of prey (Placing the feet of Sítá
on his head) Queen! Queen! This is the last time that the
head of Ráma will touch thy lotus like foot (weeps)
(Behind the scenes) Help! Help!
Ráma —Ascertain, ho, what it is
(Again behind the scenes) (Verse 50) Harassed by
the demon Lavana the multitude of sages, of austere penance,
living on the banks of the Yamuná, has approached thee, the
protector
Ráma —What! trouble from demons yet! Let me at
once send Satrughna for the destruction of this wicked lord
of Madhurá, the son of Kumbhínasí (Advancing a few steps
and then coming back) Alas! Queen, how will you fare in
this condition O mother earth, do thou take care of thy very
noble daughter Jánakí (Verse 51) (That Jánakí) who is
the sole blessing of the families of Janaka and Raghu and
whom, of pure character, thou broughtest forth in the holy
sacrificial ground (Exit weeping)
Sítá —O my gentle lord, where are you? (Rises hastily)
Oh, fie, fie Deluded by an evil dream I look upon myself as
if separated from my lord (Looking about) Alas! Alas!
My lord has gone away leaving me alone fast asleep, what can
this be! Well, I will get angry with him, if I am master of
myself when I see him Who waits there?
Durmukha (entering) — Queen, prince Lakshmana says—
the carriage is ready, your ladyship should mount it
Sítá —Here I mount it (Rising and walking forth)
My heavy fœtus throbs Let us go gently
Dur —This way, this way, Queen
Sítá —A bow to those whose wealth is their penance
(sages) My homage to the guardian deities of Raghu's race
my veneration to the lotus feet of my lord! Reverence to all
my elders (Exeunt all)
Act II.
(Behind the curtains) Welcome to her whose wealth is
penance (then enter a female ascetic in a travelling dress)
Fem Asc —Ah! here is the goddess of the wood waiting
on me at a distance, with an offering of leaves full of fruits
and flowers.

-II 1] UTTARARÂMACHARITA. 203
Goddess—(Entering and strewing the offering about)
(Verse 1) This wood is to be enjoyed by thee at thy will,
This is a blessed day for me for the meeting of the good with
the good happens with difficulty and by merit, the shade of the
trees, water, and whatever food is suitable for penance whether
fruits or roots—all alike is entirely at thy disposal.
Fem. As. —What shall I say to this? (Verse 2) A
conduct full of love, a restraint over speech pleasing on
account of its modesty, a mind naturally bent on doing good,
a blameless familiarity—This secret of (the conduct of) the
good, the savour of which is unaltered either in the beginning
or in the end, which is guileless and pure, is ever victorious.
(Both sit down)
Goddess —Whom am I to understand thee to be?
Fem. As. —I am Âtreyî.
Goddess —Noble Âtreyî, where do you come here from?
With what object in view do you enter the forest of Dandakâ?
Âtreyî —(Verse 3) In this tract there dwell many
who know the Omkâra, of whom Agastya is the chief, in order
to learn from them the knowledge of Vedânta, I wander here
having left the side of Vâlmîki.
Goddess —When other sages too wait upon that ancient
teacher of Brahma, the sage Prachetasa, for a complete study
of the Brahma lore, why dost thou, revered madam, endure
the trouble of a long journey?
Âtreyî —There is a great impediment to study there, and
this is why I have undertaken this long journey.
Goddess —What sort of impediment?
Âtreyî —Some kind of distinguished divinity presented to
that revered sage two boys wonderful in every respect, of an
age when they had just been weaned, they charm the hearts
not only of the sages, but of all creatures animate and
inanimate.
Goddess —Do you know their names?
Âtreyî —That same divinity declared their names to be
Kusa and Lava and revealed their power.
Goddess —What sort of power?
Âtreyî —They possess, it is said, the Jrimbhaka weapons
together with their secret spells from their very birth.
Goddess —Ha! that is indeed wonderful.

204 TRANSLATION OF [II 3-
Ātreyī -- And the venerable Vālmīki having taken
charge of them from the duties of a nurse brought them up
and looked after them. When their tonsure ceremony was
performed he carefully instructed them in the lores except
the three Vedas. Just after that in the eleventh year
from conception, he invested them with the sacred thread
according to the rite proper to the Kshatriya class, and taught
them the three Vedas. There is no possibility of persons like
me studying with these two possessing a very brilliant intellect
and a strong memory. For, (Verse 4) The teacher imparts
knowledge to the clever as well as to the dullard, but he does
not, indeed, give them the talent for learning nor does he take
it away, and there is a great difference between them with
respect to results, it happens thus: a pure jewel is able to take
in a reflection, not so a lump of clay and other things.
Goddess -- Is this the impediment to study (to which
you referred)?
Ātreyī -- There is another also.
Goddess -- What is that other?
Ātreyī -- Thereafter once the Brāhmaṇa sage went to the
river Tamasā for the mid-day bath. There he saw that one
out of a pair of herons was being shot by a hunter. He then
uttered divine speech, of well-regulated composition, which
suddenly manifested itself to him and which developed in the
form of the Anushṭubh metre. (Verse 5) 'Mayst thou
never attain rest, O Nishāda through eternal years, inasmuch
as thou slewest one of a pair of herons when it was maddened
by love.'
Goddess -- Wonderful! A new advent of metre different
from that of the Veda!
Ātreyī -- Then just at that time, the divine Brahmā, the
pro-creator of beings appearing before the revered sage, to
whom the light of Brahma in the form of speech had been
revealed, said -- 'Sage, thou art enlightened in the Śabda-form
of Brahma: describe, therefore the life of Rāma. Thy eye of
genius will be prophetic and will have its vision never obstruct-
ed, thou art the first sage who has seen the light of speech
and there is by thee the story of Rāma to be
composed in the metre called Anushṭubh which is the first
Śabdabrahma in that garb in the mortal world.'
Goddess -- Ah, then the world has been embellished.

-II 5] UTTARARÂMACHARITA; 205
Âtreyî — Hence it was I said that there was a great
hindrance to study
Goddess — This is right.
Âtreyî — I have rested, friend, now tell me the way to
the hermitage of Agastya.
Goddess — Leaving this place enter Panchavati, and go
along this bank of the Godavari.
Âtreyî — (with tears) Can this be the penance grove ?
Can this be Panchavati ? Is this river the Godavari ? Is
this mountain Prasravana ? Art thou Vasanti the goddess
of the woods that dwells in Janasthana ?
Goddess — All that is as you say
Âtreyî — Alas ! child Janaki. (Verse 6) Here is the
collection of trees, dear to you, coming up in course of con-
versation, which, being seen, makes you as it were stand before
our eyes, though you exist only in name.
Vasanti — (Shuddering, to herself) What ! existing in
name she said ! (Aloud) Worthy lady what misfortune hath
befallen the queen Sita ?
Âtreyî — Not misfortune only, but with scandal,
(whispers in her ear) thus, thus
Vasanti — Alas ! what a terrible stroke of fate. (so
saying swoons)
Âtreyî — Good Lady ! take comfort ! take comfort !
Vasanti — Oh dear friend ! Alas ! noble lady ! Is such the
lot of thy birth ? Oh friend Rama ! or enough of you ! Noble
Âtreyî, have you any news as to what became of queen Sita
after Lakshmana abandoned her and returned from the forest ?
Âtreyî — None, none
Vasanti — Oh misery ! How could this have happened
when the family was presided over by Arundhati and Vasishtha
and when the old queens were still alive ?
Âtreyî — The elderly persons were then at the her-
mitage of Rshyasrnga. The sacrificial session extending over
twelve years is now completed and Rshyasrnga having
honoured the elders has dismissed them. Then the revered
Arundhati said that she would not go to Ayodhya destitute as
it was then of her daughter in law. To this the mothers of
Rama gave consent. And the revered Vasishtha, in approval
of the same, spoke out the pure words that they would go to
the hermitage of Valmiki and stay there.

206 TRANSLATION OF [ II. 6—
Vasanti —And how is the king engaged at present?
Atreyi —That king has commenced a horse sacrifice.
Vasanti —Oh, fie! He has married too!
Atreyi —Heaven forbid, no, no.
Vasanti —Who then is his consort in the sacrifice?
Atreyi —A golden image of Sita.
Vasanti —Ha!—Oh! (Verse 7) who can fathom the
minds of extraordinary persons, which, though harder than
adamant, are yet softer than a flower?
Atreyi —The sacrificial horse consecrated by Vamadeva
has been let loose, and guards have been appointed for it
according to sacred rules, and Chandraketu, the son of
Lakshmana, who has learnt the traditional knowledge of the
heavenly missiles has been sent as their commander, followed
by a force consisting of the four divisions.
Vasanti—(with tears of affection and wonder) The son
too of Prince Lakshmana! Now, mother, there is life in me.
Atreyi —About this time a Brahmana threw the body of
his dead son before the gate of the king's palace and beating
his breast cried out "An outrage upon the Brahmanas." Then
while the compassionate Rama was considering that he was in
fault as untimely death could not come upon the subjects with-
out the fault of the king, suddenly an aerial voice was heard—
(Verse 8) "A man of the Sudra class, Sambuka by name,
has been performing a penance on the earth, his head must be
cut off by thee, O Rāma: by slaying him restore the Brāhmana
to life." As soon as he heard this, the lord of the earth, with
a drawn sword in hand, ascended the aerial car Pushpaka and
began to move in all quarters and by-quarters in search of
the Sudra ascetic.
Vasanti—A smoke inhaling ascetic, Sambuka by name, is
performing penance in this very Janasthana. Therefore I hope
noble Rama may again adorn this forest!
Atreyi—Friend, I go now.
Vasanti—Revered Atreyi, be it so, but the day has far
vhanced. (Verse 9) The trees on the banks having nests
(of birds) on them are honouring the Godavari with their
flowers having their stems loosened by the heat and falling
down on account of the shaking caused by the itching elephants
rubbing their round temples against them (the trees), the
barks of which have the insects drawn out by the beaks of