उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

248 TRANSLATION OF [ VI ]—
a gingling sound, loud resounding on account of
the end of the bow, the big string of which is twang-
ing, and so showering arrows unceasingly, the marvellous
combat goes on terrible to the worlds. (Verse 2) And for
the manifold welfare of both the champions is sent forth, loud
like that of a cloud, the booming of the celestial drum. There-
fore let us discharge continually on both these heroes a rain of
flowers the falling of which is charming on account of
numerous and full-blown golden lotuses, which is lovely with
the honey of a multitude of tender jewel-buds from the trees
of the immortals.
Female Vidyā.—But why has the heaven in a moment
become yellow as if by means of streaks of lightning suddenly
flashing forth?
Vidyā.—What! does there indeed to-day (Verse 3) take
place the opening of the lids of the eye of Siva set in his fore-
head, flashing forth with a brightness like that of the sun
whirled round by the whirling of Tvashtri's wheel? Ah! I
perceive Chandraketu, being provoked, has employed the
unrivalled weapon which is presided over by the deity of fire
from which issue forth streaks of fire. For at present (Verse
4) the multitudes of heavenly cars have indeed fled with their
banners and chowries singed and rendered variegated, while
fire bearing the lustre of a new kins'uka flower burns this line
of silken flag-cloths. Here has gone forth the adorable fire
terrible on account of the sparks that are emitted with a sound
sharp like that of the loud splitting of the fragments of the
thunder-bolt, and that (fire) is awful with a host of tower-
ing fierce, greedy and bright flames. And vehement is its
scorching heat on all sides, therefore screening my beloved
with my body I will go to a distance. (Does so.)
Female Vidyā.—Happily is the heat that had only partially
affected me kept off from me, whose rolling eyes are half-closed
from delight, by means of contact whith the body of my lord,
which is cool like a necklace of pure pearls, glossy, smooth and
fleshy.
Vidyā.—Ha! what have I done? or, (Verse 5) a beloved
person without doing any special act drives away sorrow by the
joy (he causes), for whoever has a dear friend has a possession
of inestimable value.

-VI 5] UTTARARĀMACHARITA 249
Vidyādharī—How is this? the face of heaven is overcast
with rain clouds dark like the neck of an intoxicated peacock,
which are adorned with the play of streaks of lightning mov-
ing around with frequent and fitful flashes.
Vidyādhara—Ha ha this indeed is the power of the
water weapon employed by prince Lava. What do I see? The
fire-weapon is quenched by the meeting of thousands of rain
showers continually going
Vidyādharī—It delights me It delights me
Vidyādhara Oh oh Alas alas Everything in excess is
harmful for all creatures tremble, being thickly covered with
darkness rendered dense by clouds hoarsely roaring, with the
tumult caused by a series of violent winds of the time of uni-
versal destruction, as if they were struggling in the terrible
cavernous jaws of Death opened to swallow the world at one
gulp, as if they had entered the maw of Vishnu, all his senses
being torpid in his yogic sleep at the end of the yuga. Bravo!
Chandraketu bravo! opportunely hast thou discharged the
weapon of the wind, since, (Verse 6) the clouds though
numerous have been dispersed somewhere by the wind, as
real knowledge disperses the delusive appearances in Brahma.
Vidyādharī—My lord! who now is this that, whirling
round the lappet of his outer garment with hand uplifted in
an agitated manner, having forbidden from afar with sweet
and affectionate words the martial toil of these two princes,
causes his car to descend between them?
Vidyādhara—(observing) This is the lord of the house of
Raghu having returned from killing Sambuka. (Verse 7)
Having heard the calm words sent forth by the mighty hero
and stopped their combat through respect for him, Lava is
calmed and Chandraketu also is bending humbly. May pro-
sperity befall the king by being united to his sons! Therefore
let us leave this place. (Exeunt)
Here ends the mixed Vishkambhaka.
(Then enter Rama with Lava and Chandraketu in a
suppliant posture.)
Rama—(Descending from the car Pushpaka) (Verse 8)
Oh Chandraketu, moon of the race of the sun, come quickly,
and embrace me closely, let the burning even of my heart

250 TRANSLATION OF [VI 8-
be allayed by means of thy limbs cool like a lump of snow.
(Raising him up and embracing him with tears of affection).
Is it well with you, the wielder of celestial weapons?
Chandraketu—It is well with me now that I have
fortunately come in contact with Lava, of wonderful exploits
and charming presence I, therefore request that my father
should look upon this warrior of straightforward valour with
an equally affectionate eye as on me or even still more
Rama—(Observing Lava) I am glad that this friend of
my child is of very dignified, lovely and auspicious appearance
(Verse 9) He seems to be the science of arms incarnated in
corporeal form to deliver the worlds, he is as if the duty of
Kshatriyas having assumed a body to protect the treasure of
Vedas, he is an assemblage of all the powers, or a collection of
all the virtues he seems to be the aggregate of the merit of the
world standing outwardly manifest before us
Lava—(to himself) Ha! this great man has pure majesty
and appearance (Verse 10) He is the one great abiding place
of security, affection and devotion, and the grace of supreme
Duty, handsome in form. Oh wonder! (Verse 11) My
enmity has ceased, affection blended deep with bliss, springs
up that haughtiness departs, I know not where, modesty
makes me bend low, having seen him why am I in a moment
subdued? Or rather the fact is that great men, like holy pla-
ces possess an inexplicable but priceless overcoming influence.
Rama—Ha! why is it that he on a sudden gives me rest
from my grief and fills my heart with affection from some un-
known cause? Or rather to say 'affection has regard to
obvious causes' is contradictory in itself (Verse 12) Some
mysterious internal cause binds things together, and affections
do not depend upon outward conditions, for the lotus expands
at the rising of the sun, and the moon-gem streams when
the cold-rayed moon rises
Lava—Chandraketu! who is this great personage?
Chandraketu—Dear friend, surely this is my revered
father
Lava—Then in duty he is mine also, for thou didst call
me your dear friend. But there are four heroes of the story
of the Rāmāyaṇa that claim this title from thee, therefore tell
me something particular about him.

--VI. 12] UTTARARÂMACHARITA. 251
Chandraketu—Surely know this is the eldest of them
Lava—(joyfully) What! Is this the lord of the race of
Raghu? Auspiciously has this happy day dawned upon me in
that I have seen this king. (Looking at him modestly but with
eager curiosity) Father Lava, the pupil of Vālmīki, respect-
fully salutes thee.
Rāma—(affectionately) Long mayest thou live! come
hither. (embracing him affectionately) My child! away with
this excessive modesty. Again and again fold me in a close
embrace. (Verse 13) Thy touch, thick, smooth, and soft
like the developed middle leaf of a lotus which is full blown,
delights me, being cool like the nectar of the moon and the
juice of sandal wood.
Lava—(To himself) Such disinterested affection he has
for me, while I, an ignorant fellow, have taken up arms to
commit hostility against this very person. (Loudly) Let my
father forgive the childish folly of Lava.
Rāma—What fault did my child commit?
Chandraketu—Having heard the proclamation of my
father's exploits from the escort of the horse he played the hero.
Rāma—Surely this is creditable to a Kshatriya. (Verse
.14) A man of valour cannot endure that the (fame of) the
valour of others should be spread abroad, such is his real
character, which is not assumed because it has been so fixed
by nature, if the god, the author of day, burns unceasingly
with his rays, why does the fire-stone vomit flames as if
insulted!
Chandraketu—Intolerance also appears graceful in this
great warrior alone. For let my father observe, by means of
the weapon of stupefaction employed by my dear friend, our
armies are fixed motionless on every side.
Rāma—My dear Lava, let the weapon be withdrawn, and
you too Chandraketu comfort the forces bewildered on ac-
count of having been paralysed.
Lava—As my father bids. (He remains in meditation)
Chandraketu—As you order. (Exit)
Lava—Father, the missile has ceased to work.
Rāma—My child these weapons which can only be em-
ployed and and withdrawn by means of secret charms are
handed down by tradition. (Verse 15)—[Repeated vide p.
193 ] Then the revered Kris'āśva told the secret knowledge of

252 TRANSLATION OF [ VI. 15-
the whole lore of the mantras about these to Vis'vamitra, who
had been his pupil for more than a thousand years, and that
revered person communicated it to me. This was the previous
order of teachers. And now I ask how didst thou obtain it,
noble youth !
Lava —The weapons revealed themselves to us two spon-
taneously
Rāma —( Reflecting) What cannot be possible ! Wonder-
ful greatness may be caused by the ripening of exalted merit.
But why dost thou use the words 'to us two' !
Lava —We are twin brothers
Rāma —Where is that other brother !
( Behind the scenes )
Dandāyana ! ( Verse 16 ) Is there indeed a fight
taking place between Lava, the long lived one, and the soldiers
of the king as the report goes ! What dost thou say ! "friend, it
is so." Let the title of supreme lord to-day become extinct in
the worlds, and let also the fires arising from the weapons of
the Kshatriyas be extinguished
Rāma —( Verse 17 ) But who is this of a complexion
dark blue like sapphire, that by his very voice covers me with
horripilation, making me thereby resemble a Kadamba tree
that puts forth buds at the moment of the deep roar of a fresh
blue cloud !
Lava —This is that elder brother of mine, noble Kusa,
who has returned from the hermitage of Bharata
Rāma —( with admiration ) My child, call him of long
life also here
Lava —So I will. ( He advances towards Kusa )
( Enter Kusa )
Kusa —( brandishing his bow with emotion, delight and
courage ) ( Verse 18 ) If there should be a fight with the
kings of the solar race, who, from the time of Manu the son of
Vivasvat, have offered to Indra the boon of protection, and
kindled the fire of their martial spirit to burn the haughty,
then fortunate would be this bow, the string of which has
lights waved round it by the terrible points of the flames that
flash forth form the fiery arms. ( He advances with haughty
strides )

—VI. 18 ] UTTARARĀMACHARITA. 253
Rāma —There is a marvellous excess of heroism in this
warrior boy (Verse 19) His look regards as straw the best
prowess of the three worlds, his gait firm and proud seems to
bend down, as it were, the earth even in boy-hood he possess-
es massiveness like that of a mountain can he be the incarna-
tion of the heroic sentiment or of pride hither advancing?
Lava —(Advancing) Victory to my noble brother!
Kuśa —Longlived one, what is this talk about a fight?
Lava —Oh it is a trifling matter My revered brother,
however should give up his haughty bearing and behave
modestly
Kuśa —For what reason
Lava — Here stands the king the lord of Raghu's race
and he shows affection to us two and is longing for thy
approach
Kuśa —(reflecting) That hero of the story of Rāmā-
yaṇa, the protector of the Vedic treasure
Lava.—The same.
Kuśa —That great man is one whose holy sight is to be
desired, but I cannot conceive in what way he is to be app-
roached by me.
Lava —Just as we should approach our elders.
Kuśa —How can this be?
Lava —The high-minded and courteous Chandraketu,
the son of Ūrmilā, out of friendship, addresses me with
the title of a dear companion, therefore on account of those
my relations with him that royal sage becomes our father
in duty (or by courtesy).
Kuśa.—In the present case humility though shown
even to a Kshatriya is not blameable.
(Both walk about)
Lava —Let my noble brother behold this great hero,
the excellence of whose various superhuman actions may be
inferred from his form, majesty and serenity
Kuśa —(Observing) (Verse 20) Oh! how gracious
his form and how sanctifying his majesty! Rightly did the
bard of the Rāmāyaṇa transform the goddess speech (into
the form of that poem) (approaching) Father, Kuśa, the
disciple of Prāchetasa, salutes you.
22

234 TRANSLATION OF [ VI. 21—
Rāma—Come, come, boy, long may you live! (Verse 21)
Through affection I am eagerly longing to embrace your
body, which is smooth and sleek like a cloud filled with
water. (Having embraced him, to himself) Can this boy be
my child? (Verse 22) For when I embrace him, he, as
it were, bedews my body with a stream of nectareous fluid
as if he were the essence of my body produced from my
affection and flowing forth from every limb, as if he were
all my life standing without me revealed in bodily form,
as if he were created by the gushing of my heart agitated
with deep joy.
Lava—Father! The sun is shining right on the fore-
head, therefore take a seat for a moment in the thick shade
of this Sala tree.
Rāma—As my child likes.
(All walk about and sit down according to rank.)
Rāma—(To himself) (Verse 23) Ha! though
lined with modesty the ways of Kusa and Lava, their gait,
their attitude, their manner of sitting, and so on, suggest
(future) imperial rank. (Verse 24) And the charms of their
beauty, which are natural and inseparable from their body,
proclaim a grace attractive in every part, as those charming
rays indicate the flawless moon or the drops of honey an
expanded lotus. And I see in them abundantly manifested
the beauty of the princes of the race of Raghu (Verse 25).
Their body is dark blue like the neck of a full grown pigeon
and has well turned shoulders that resemble the neck of a
bull; their look is steady like that of a pleased lion, and their
voice is deep like that of the drum of rejoicing. (Observing
them carefully) Ha! not only does their form resemble mine,
(Verse 26) but various resemblances to the daughter of
Janaka are noticeable in this pair of boys, for him who has
requisite skill to mark them. Surely that face of my darl-
ing, beautiful like a young lotus, has, as it were, again been
submitted to my eyes. (Verse 27) Here is the same
stamp of the upper lip, beautiful with the gleam of teeth
clean and white and the same fascinating ears, and although
the eyes are red and blue, nevertheless there is in them
the same wave of beauty. (Reflecting) This is that very
forest, inhabited by Prāchetasa, where indeed the queen was
abandoned, and this is their appearance and this their age.

—VI. 27 ] UTTARARÂMACHARITA. 255
and majesty. And the fact that the missiles disclosed them-
selves to them of their own accord makes me thus reflect.
Can it be my permission to the missiles at the time of look-
ing at the pictures that has taken effect? For we have heard
that the missiles did not pass without traditional instruction
even among men of old time, and moreover this exceeding
joy of my heart gives assurance to my soul that is floating
(on doubts). That they are twins also greatly agrees with
my own experience. For I had often marked that the queen
in her pregnancy was blessed with twins. (weeping) (Verse
28) For when the love, that had already taken root, had
grown with our familiarity, it was I who first perceived
with the gentle touch of my palm the two-fold nature of the
foetus in her womb as we were alone, she with her eyes
closed from a sense of natural coyness though feeling per-
fectly at ease, and it was after some days that she came to
know herself. (Having wept) What then shall I ask the e
boys on some pretext?
Lava —Father, what means this? (Verse 29) A flood
of tears has given to thy face, which gives prosperity to the
worlds, the beauty of a dew besprinkled lotus.
Kusa —Oh my dear brother! (Verse 30) Of course
without the queen Sîtâ what must not be a source of grief
to the lord of Raghus? For, truly the whole world becomes a
wilderness on the loss of the beloved, and that love he felt
was so great, and that separation also is endless, why dost
thou ask such a question as if thou hadst not studied the
Râmâyaṇa?
Rama—(To himself) Oh, they talk with indifference.
Enough of questions. Foolish heart, what means this sudden
unsteadving emotion of thine? Having thus revealed the
agitation of my heart, I have become an object of pity even
to the boys. Well, I shall change the topic. (Aloud) My
children, there is a poem called Râmâyaṇa, the outpouring
of the learning of the revered Vâlmîki, the panegyric of the
race of the sun, I wish out of curiosity to hear a little from it.
Kusa —The whole of that composition has been studied
by us. Now there recur to my memory these two verses in the
last canto of the part that describes Râma's boyhood.
Rama —My darlings, repeat them.

256 TRANSLATION OF [VI. 31—
Kus'a —(Verse 31 & 32) "Sîtā was naturally dear to
the high-souled Rāma, but that dearness she increased by
her own virtues, in the same way Rāma was dearer even
than life to Sîtā, but their hearts alone knew their mutual
affection
Rāma —Alas! very terrible is the shock to my inmost
heart Alas! my queen, even so it was Ha! ha! the incidents
of worldly life, unpleasant on account of sudden reverses and
ending in the grief of separation, afflict us (Verse 33).
Where now is that great delight abounding in the most
intimate confidences? Where that mutual love and where the
deep emotions full of admiration for each other and where
that union of hearts in joy or sorrow? Nevertheless this life
of mine still throbs, and the accursed one does not cease Oh
pity! (Verse 34) I have been made to remember the
time, though it is painful to remember, which was charming
on account of the wonderful disclosing at one and the same
moment of the thousand virtues of my beloved (Verse 35)
When the bud like breasts of the fawn eyed one that had
just made their appearance expanded a little after some days,
(a time) when love, deep by the combination of youth, affec-
tion and desire, throbbed saucily in the heart but bashfully in
body (in outward demeanour)
Lava — And this is a verse spoken by Rāma to Sîtā
when they were sporting on the banks of the river Mandā-
kinî and in the forest of Chitrakuta (Verse 36) 'This slab
of stone in front of us was placed as if for thy sake round
which this Kesara tree has as it were rained flowers
Rāma —(Smiling with an expression of shame, affection
and sorrow) Boys are exceedingly innocent, especially these
who live in a forest Ha queen! dost thou remember that
place which witnessed the intimate confidence of that time?
(Verse 37) I see as it were before me thy face, becoming
cool by means of the dews of fatigue, gleaming with moon like
forehead, which is overspread with curls agitated by the gently
moving breeze of the Mandâkinî, the cheeks of which are
radiant though not dyed with saffron, beautiful with fascinating
ears, which are charming even in the absence of ornament
(Remains as if petrified then piteously) what wonder ho!
(Verse 38) By long and repeated brooding one creates and

-VI. 38 ] UTTARARĀMACHARITA 257
places in front one that is dear, surely even though far off a
dear person does thus produce consolation, but certainly the
world is a withered desert when one's wife is dead, then the
heart is scorched as if in a heap of burning husk.
( Behind the scenes )
( Verse 39 ) Vasisht'ha Valmiki, the queens of Dasa-
ratha and also Janaka together with Arundhati, terrified all
of them at hearing of the quarrel of the boys, are coming
tardily on account of their limbs weakened from old age and
also on account of the distance of the hermitage though eager
in spirit slow from fatigue
Rama —What! Revered Arundhati Vasisht'ha, my
mothers and Janaka too all here. O ill luck. How can I see
them! ( Looking sorrowfully ) Alas that father Janaka has
by chance come to this very place is a stroke of the thunder-
bolt to me an unlucky being. ( Verse 40 ) I beheld that
meeting of the two fathers on the auspicious, festal occasion of
their childrens marriage at which Vasisht'ha and others were
present delighted on account of the desirableness of the
connection and now I who am in this plight witness my
father's friend after such a strange calamity has occurred, why
am I not cleft in a thousand fragments! But what can Rama
not do!
( Behind the scenes ) Alas! alas! oh pity! ( Verse 41 )
Having suddenly beheld the lord of Raghu's race in such a
state with his splendour subsisting in majesty only, after
recalling to life Janaka who swooned first, the mothers in
their distress are themselves falling into a swoon.
Rama—Alas my father! Alas my mother! Alas Janaka!
( Verse 42 ) Your pity is thrown away upon me, wretch that
I am, for I showed no pity to her who summed up in herself
the whole blessedness of the families of Raghu and Janaka.
I will, however, pay my respects to them
Kusa and Lava —This way, father, this way
( They walk about over-powered with feeling. Exeunt all )
End of Act VI
Styled "The Recognition of the princes."

258 TRANSLATION OF [ VII. 1—
Act. VII
(Enter Lakshmana)
Lak.—Well! well! To-day the revered Valmiki, having
summoned together with us the people including Brahmanas,
Kshatriyas, citizens and country people, by his power has
placed here the whole world of creatures movable and immor-
able, consisting of the host of the chiefs of the gods, demons,
animals and serpents. I also have received a command from
my noble brother in these words:—'Dear Lakshmana! we are
invited by the revered Valmiki to behold his own composition
being acted by Apsarases, therefore go to the theatre on the
bank of the Ganges and seat the spectators. And I have
seated the whole assemblage of mortals and immortals in their
proper places. But here (Verse 1) comes my noble brother,
in this very direction, out of respect for Valmiki, he who has
undertaken the difficult vow of a hermit, though still in-
habiting a kingdom for a hermitage.
(Enters Rama)
Rama—Dear Lakshmans, have the distinguished spec-
tators taken their seats.
Lak.—Yes.
Rama—But these two boys Kusa and Lava should
receive as much respect as may be shown to dear Chandraketu.
Lak.—I have already acted accordingly knowing full well
your Majesty's love towards them. But here is the royal seat
spread out, let my noble brother sit down on it.
Rama—(Sits down).
Lak.—Ho, let the play begin.
Sutradhara—(Entering) Hear, hear! the revered
Valmiki, who speaketh the truth, thus commands the animate
and the inanimate world. Here is that sanctifying and sweet
composition which I, perceiving with the prophetic eye of a
sage, composed full of the sentiments of pathos and wonder,
you should be attentive to it on account of the importance of
the matter.
Rama—This is the meaning of what has been said:
Sages have an intuitive perception of duty. The knowledge of
these revered men is unaffected by passion and is a receptacle
of truth, is in no case baffled, therefore it should never be
doubted.

—VII. 1 ] UTTARARÂMACHARITA. 259
(Behind the Scene.) Ah noble Lord! Ah! prince Laksh-
mana here I am alone, helpless, the time of my delivery
being near, hopeless—and the wild beasts long to devour me,
therefore I now—wretched woman—will throw myself into
the Bhâgîrathî
Lak —(to himself) Alas this is something quite
unexpected.
Sûtradhâra —(Verse 2) The queen, the daughter of the
earth deserted in the great forest by the king throws herself
into the goddess Gangâ, in the throes of child birth [Exit ]
(End of prologue)
Râma —(with tears) Queen queen! care for Lak-
shmana.
Lakshmana —My lord this is a play
Râma —Alas queen my dear companion in my sojourn
in the Dandaka wood. This calamity has befallen you on
account of Râma.
Lak —My noble brother will just look at the performance
Râma —Here I am ready, hard as adamant. (Then Sîtâ
enters supported by Earth and Gangâ, each of them holding a
son in her lap)
Râma —Dear Lakshmana, I seem to enter some unknown
and sudden gloom. Support me
The two Goddesses —(Verse 3) Take heart, oh blessed
one, thou art highly favoured with good fortune oh princess
of Videha, within the water thou hast given birth to two sons,
who shall uphold the race of Raghu
Sîtâ —(regaining herself) Happily have I given birth to
two sons. Alas! my lord (Faints).
Lakshmana —(Falling at Râma's feet) My noble brother!
We are blessed with good fortune The race of Raghu has
budded auspiciously (Observing) Alas! alas my noble
brother has fainted overwhelmed with the flood of tears that
burst forth (Fans him)
Prith. —Child take heart
Sîtâ —(regaining herself) Revered one, who are you?
Leave me
Prith. —This is Bhâgîrathî the tutelary goddess of thy
father-in law's family
Sîtâ —Revered goddess, my homage to you.

260 TRANSLATION OF [VII. 3-
Bhāg. —Obtain the auspicious fortune befitting your
virtuous life.
Laksh. —We are highly blessed.
Bhāg. —This is your mother, Earth.
Sītā —Alas! mother, you have seen me in this plight.
Prith. —Come, my darling, come, my daughter.
(Both faint having embraced each other.)
Lak. —(Joyfully.) Fortunately has the noble queen been
favoured by Gangā and Prithvī.
Rāma —(beholding.) As fate would have it, this is still
more pathetic.
Bhāg. —All-triumphant is maternal affection since even
the all-supporting Earth grieves. Or rather common to all is
this thread of life which has the knot of infatuation of mind,
and a source of misfortune to sentient beings. Goddess Earth,
oh princess of Videha, take comfort.
Prith. —Goddess having given birth to Sītā how can I
take heart? (Verse 4) (First) there was her long stay
in the midst of the Rākshasas; secondly her exile is extremely
unbearable.
Bhāg. —Who can indeed bar the doors of destiny when
it is just ripening in the case of a certain individual?
Prith. —Revered Bhāgīrathī! But all this is quite un-
becoming on the part of your dear Rāma. (Verse 5) He
showed no regard for the hand which he as a youth had
firmly seized in boyhood, nor did he show any for me nor
for Janaka, nor for fire, nor for the dutiful conduct (of Sītā)
nor for his offspring.
Sītā —Alas! I am reminded of my noble lord.
Prith. —Ah, what is your noble lord to you now?
Sītā —(with a blush and with tears) Or rather, it is as
my mother says.
Rāma —Mother Earth! I am even such an one as thou
sayest.
Bhāgī. —Revered Earth, you are the very body of the
world (chief stay). Why then do you get angry with him
as if you did not know him well? (Verse 6) A terrible
scandal was spread abroad among the people and as for that
purification by the fiery ordeal, as it took place in the island
of Lankā, how can men here be expected to believe in it? This

—VII. 6] UTTARARÂMACHARITA. 261
is the precious family inheritance of the race of Ikshvaku
that the whole world is to be kept contented, hence in such
difficulty what was that darling to do?
Lakshmana—Surely the divinities have an unobstructed
knowledge of the minds of creatures.
Ganga—Nevertheless I here fold my hands to you
Rama—Mother Thou hast continued thy favour to the
house of Bhagiratha.
Prithvi—Goddess I am always favourably inclined
towards you But I speak thus on account of the rush of
affection that is unbearable at first Not that I am unaware
of Rama's love for Sita. (Verse 7) Having abandoned
darling Sita through the power of fate with tortured mind he
lives only by his extra-ordinary courage and the merit of his
subjects
Rama—Surely elders are kind to children
Sita—(weeping and with folded hands) Let my mother
absorb me into her own self.
Rama—What else could she say?
Bhagi.—Heaven forbid! Mayest thou live for thousands
of years without being absorbed!
Prithvi—Daughter! you have to take care of your son
Sita—I am helpless (without my lord) What have I
to do with these (orphans)?
Rama—My heart, thou art adamant
Bhagi.—How canst thou be without a protector since
thou hast a husband?
Sita—Of what worth to me is my state of having a lord—
a wretched woman as I am
The two Goddesses—(Verse 8) How canst thou
undervalue thyself, the world's blessing, by association with
whom the purity even of us twain is increased?
Lak.—Let my noble brother hear
Rama—Let the people hear
(Noise behind the Scenes).
Rama—Something still more strange
Sita—Why is the whole heaven, filled with tumult,
thus in a blaze?

262 TRANSLATION OF [VII 9—
The two Goddesses—Ah, we see it (Verse 9) Those
very weapons of which Kris'as'va, Kaus'ika and Rama have
successively been the masters, are manifesting themselves with
the Jrimbhakas.
(Behind the Scenes) (Verse 10) Queen Sita, we
salute thee; thy sons are our resort, Rama having given us
to them at the time of looking at the painting.
Sita—Happily these are the presiding deities of the
weapons. Ah my lord your favours shine upon us even now.
Lak.—My noble brother had said that they would by
all means wait upon her offspring.
The two Goddesses—(Verse 11) A bow to you,
mighty weapons! Blessed are we by your favour! You should
wait upon the boys when meditated upon in the hour of need.
May you fare well!
Rama—The waves of grief broken by the confluence of
astonishment and joy, being agitated, make my condition
something wonderful!
The two Goddesses—Rejoice, daughter! rejoice! Thy
sons have now become equal to Ramabhadra.
Sita—Revered ones! who shall perform for these the
ceremonies necessary for Kshatriyas?
Rama—(Verse 13) Lo Sita, who gladdens the race
of the Raghavas protected by Vasishtha, alas, even she does
not find one to perform the sacraments for her sons.
Bhag—My daughter, why do you trouble yourself with
this thought? When these boys are weaned I will entrust
them to the venerable Valmiki who will perform the rites for
them that are necessary in the case of Kshatriyas. (Verse 14)
Valmiki is even like the two sages, Vasishtha and Angirasa,
being the preceptor of both the families that of Raghu and
that of Janaka.
Rama—It is well thought of by the revered one.
Lak.—My noble brother, I tell the truth, I recognize the
boys Kusa and Lava as thy sons by these several characteristics.
(Verse 15) For these two, possessing the mystic missiles
from their birth, of heroic nature, both residing with
Valmiki, both resembling the noble one in their features,
are now twelve years old.
Rama—In the consideration that these two are my sons
my heart waves to and fro and I am stupefied.

—VII. 15] UTTARARĀMACHARITA. 203
Pṛi. —Come my daughter, sanctify (by thy presence) the
regions below the earth.
Rāma —Ah my dearest, thou art gone to another world.
Sītā —Let my mother take me to a long rest in her bosom.
I am not able to endure the terrible humiliation in the world
of living beings.
Rāma —What will the answer be?
Pṛi. —I bid thee wait until thy two sons are weaned,
afterwards I shall do as it shall seem proper (to me).
Gaṅgā —So be it.
(Exeunt the two Deities with Sītā.)
Rāma —What! has the vanishing of Sītā actually taken
place! Ah queen! Ah dear companion in my sojourn in the
forest of Daṇḍakā! Ah goddess of virtue! Art thou gone to
another world? (swoons).
Lak. —Help, revered Vālmīki! Is this the object of thy
poem?
(Behind the Scenes). Remove the musical instruments.
O creatures, including both animate and inanimate ones,
mortals and immortals, behold now a holy miracle ordained by
the great sage, the venerable Vālmīki.
Lak. —(Observing) (Verse 16) The water of Gaṅgā is
agitated as if it were churned and the sky is crowded with
divine sages. Wonderful! the noble queen together with the
goddesses Gaṅgā and Earth rises from the water.
(Again behind the scenes) (Verse 17) Arundhatī, ador-
able to the world, do a favour to us, Gaṅgā and Earth; we
offer to thee Sītā, thy daughter-in-law of holy vows.
Lak. —Oh! marvel! marvel! Look! look! my noble
brother! (observing) Alas, even now my lord does not come
to himself.
(Enter Arundhatī and Sītā).
Arundhatī —(Verse 18) Hasten, dear princess of
Videha, abandon thy natural bashfulness, come, recall to life
my darling with thy hand of which the touch is gentle.
Sītā—(Touching in an agitated manner). Let my lord
recover consciousness.
Rāma —(Coming to himself and with joy) Ha! what
is this! (After beholding the queen with joy and astonishment)

204 TRANSLATION OF [VII. 18–
What, the queen (with a bashful smile) my mother, Arund-
hatī and all the revered ones, together with Ṛiśyaśṛiṅga and
Śāntā, rejoicing
Arundhatī —My son, here is the tutelary deity of the
house of Bhagīratha, the propitious Gaṅgā
[Behind the Scenes]. Lord of the world, Rāma, remember
thy words to me when thou wast looking at the picture —‘Do
thou, oh mother, think kindly upon Sītā, even as Arundhatī
behaves to her daughter in law’. In this respect I have paid
my debt.
Arund.—There is thy mother in law the revered Earth.
[Again behind the Scenes]. As thou didst say, oh prince
of long life, when thou didst abandon my darling Sītā,—“Oh
revered mother Earth, take care of thy worthy daughter
Jānakī.” I have now performed the command of my dear son
and lord.
Rāma—How is it that I, a great sinner, have been piti-
ed by the two revered goddesses? I bow to you.
Arund.—Ho! ho citizens and country people, may this
queen Sītā, daughter in law of the race of the sun, sprung
from sacrificial ground, who has been committed to me Arun-
dhatī with such words of praise by the revered Gaṅgā and
Earth, and whose chaste behaviour was formerly established
by the adorable fire, and who was praised by the immortals
together with Brahmā, be received or not? What think you,
worthy men?
Lak.—The subjects, having been thus scolded by the
revered Arundhatī, and the whole collection of creatures do
obeisance to the noble queen, and the guardians of the world
and the seven Ṛiṣhis worship her with showers of flowers.
Arun.—Rāma, lord of earth! (Verse 18) Appoint
······································································· riginal of the
6 ··································································· the sacrifice
···································································· love the grief
of Sītā.
Rāma—As the revered one commands.
Lak.—I have attained the desired object.
Sītā—I am restored to life.
Lak.—Noble queen! here does the shameless Lakshmaṇa
bow to you.
Sītā—May you live long, you who are like my son to me.

-VII 19] UTTARARAMACHARITA 203
Arun.—Revered Valmiki, let Kusa and Lava, the sons
of Rama, born of Sita's womb, be presented now. (Exit)
Rama and Lak.—Fortunately it is as we thought.
Sita—(overwhelmed with tears) Where then are my sons?
(Then enter Valmiki, Kusa and Lava)
Valmiki—Dear boys, Kusa and Lava. Here is Rama
your father, Lakshmana your youngest uncle, the queen
Sita is your mother, here is the royal sage Janaka, your maternal
grand father.
Sita—(Looking with joy, felicity and wonder) What!
my father!
Kusa and Lava—Oh father! Oh mother! Oh grand-
father!
Rama and Lak.—(embracing with joy) Indeed, boys
you have been obtained by merit.
Sita—Come son Kusa, come son Lava, after a long time
embrace your mother who had gone to another world.
Kusa and Lava—(having done so) We are blessed.
Sita—Revered sir, I bow to you.
Valmiki—Daughter, may you long continue in your
present state of happiness.
Sita—Oh joy! Here I see my father, our family precep-
tor, the elderly matrons, the noble Santa with her husband,
my revered lord, together with Lakshmana graciously dis-
posed and with them all Kusa and Lava, so I am overpowered
with joy.
(A confused noise behind the scenes)
Val.—(Fixing and observing) Oh, the lord of Madhura
(Satrughna) has arrived after having killed Lavana.
Lak.—Good fortunes come in a train.
Rama—Though experiencing all this I cannot believe
it, or such is the nature of prosperous events.
Valmiki—Speak dear Rama. What further service can
I do to please thee?
Rama—Can there be anything farther to be wished for?
But let there be this benediction: (Verse 20) This story
purifies from sins and increases blessings, being auspicious.
23

266 TRANSLATION OF [ VII 20—
and charming like the mother of the world and like Gangā,
may wise men reflect over this poem of the poet of ripe
wisdom, who knows Brahma revealed in the form of words,
while its nature is brought out by acting
[Exeunt all]
End of Act VII
Styled the final union

List of some abbreviations employed
in this book.
क—Mr Kale's edition of the उत्तररामचरित
काव्याल०—काव्यालङ्कारसूत्र of वामन
कुमार०—कुमारसम्भव of कालिदास
घ—Mr Ghate's edition of the उत्तररामचरित
टी—The commentary of घनश्याम
न—The निर्णयसागर edition of the उत्तररामचरित
नाट्य०—नाट्यशास्त्र of भरत
पा— Pāṇini's अष्टाध्यायी
महावीर०—महावीरचरित of भवभूति
मालती०—मालतीमाधव of भवभूति
रघु०—रघुवंश
व—Vidyasagara's edition of the उत्तररामचरित printed in 1872.
विष्णु०—विष्णुपुराण
वीर०—वीरराघव commentator of the उत्तररामचरित
सि कौ०—सिद्धान्तकौमुदी
Com.—Commentary or Commentator
C.—The Commentary of Ghanas'yama.
Gh.—Mr Ghate's edition of the Uttararāmacharita.
K.—Mr Kale's edition of the Uttararāmacharita.
N.—The Nirṇayasāgara edition of the Uttararāmacharita.
R.—The Commentary of Rāmachandrabudhendra on the
Uttararāmacharita.
V.—Īs'varachandra Vidyāsāgara's edition of the Uttararāma-
charita.