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THE INDIAN ANTIQUARY.
[APRIL 5, 1872.
Sita's speech in favour of the ahinsa, es- to the poem. On account of the loose connec. pecially the protest which she raises against the tion in which the portions that bring out this idea attack on the Rakshasa as inconsistent with stand with the general structure of the work, it is Ráma's character as a devoteet may be fairly well known that the latter view has been most regarded as a reflex from an old Buddhistic legend generally adopted. But if Wheeler's opinion embodying this idea thatt a Kshatriya was not as to the anti-Buddhistic tendency of the poet justified "in interfering in the disputes between the should be positively established, then the view of Brahmans and the Buddhists," so long as the latter,
those who believe that he had himself given this That is the Rákoshasa of the poem, have not shown Vaishnava complexion to his workt would untowards him any feeling of hostility. There is doubtedly receive no inconsiderable support, inasnothing, however, in the representation of the town much as this view so completely harmonises with Lanka and its inhabitants that can be regarded the anti-Buddhistic theory. As a matter of fact. as having a direct reference to Buddhism ; on the at least, the result was that by means of the contrary, the same gods are invoked alike Rámáyana, and especially by means of the by Råvana and by Ráma, just as is done by Vaishnava elements in it just referred to assistance the Greeks and the Trojans in Homer. The red
of the most important kind was rendered to the turban and the red garments of the priests who efforts of the Brahmans, which were directed, by officiated at Indrajit's magical sacrificell the clothing of their divinities and of the worship, remind us also of the magic ritual of the Sama- of their gods with new life, to the recovering of redla; and they are consequently not to be con- | the ground which Bua
the ground which Buddhism had won among the nected with the yellowish-red garments of the people. And it is at all events & remarkable Buddhists (kashaya, raktapata). And finally, the phenomenon that the old Buddhistic Saga of the solitary passage in which Buddha is directly, pious prince Ráma, which glorified him as an referred to, and then indeed only to be likened ideal of Buddhistio equanimity, should have been to a thief,co has been pointed out by Schlegel as cast by the skilful hand of Valmiki into a formg being probably a later interpolation. Any one, which, whether in accordance with his own plan or therefore, who may be disposed, notwithstanding through the introduction of subsequent elements, the preceding considerations, to adopt Wheeler's has so powerfully contributed to the suppression view must be prepared to draw this further conclu- and overthrow of Buddhis--the Buddhistic elements sion, from the great caution with which the poet so favourable and gratifying to the popular spirit has veiled lis intention to depict the struggle with being preserved, and merely clothed in a garb and the conquest of the Buddhists of Ceylon,-that subservient to the Brahmanical pretensions. he linself lived under a Buddhistic power, and In addition to the Buddhistic legend, it is beyond therefore found himself compelled to conceal his
question that Valmiki must have had access to real purpose--and that besides, to secure his own other materials for his work, which enter into its safety, he just took an old Buddhistic legend, and composition, and which must from the very first muodified it to suit the object he had in view!
have secured it a favourable reception among the In addition to this tendency, whether it be spe. people. It is very obvious, for instance, to trace a concially political or having reference to the history of nection between Rám a, the hero of his work, and cultivation in general, which unquestionably runs the agricultural demi-god of the same name, the through the Ramayana, and secures for it its Ráma Hala bhrit of the Brahmans. I have character as a national Epic, it has still another already called attention to this elsewhere, and purpose which may be said to lie on the very sur- have laid special stress on this point, that in the face, namely, to represent Ráma as an incarnation versions of the Rama-Saga which are found in the of Vishnu, and to confirm the supremacy of this Mahabharata, and some of which are of consider god over all the other gods. With respect to this able antiquity, a special prominence is given matter, however, it is difficult to decide in how far | almost throughout to the fact that the reign of Talmiihimself had this purpose in view, or whether | Ráma was a Golden Age, and that cuit it may not have been introduced in later additions agriculture were then vigorously flourishing. The * IIT, 13, 2 ff.
1 Gorresio, vol. X. p. xlvii, is at least undecided. † rakshasánáin viná vairam bádho vira na yujate 22.] $ This Buddhistic germ of Rama's personality is parádhád rite ná 'pi hantarya rákshasás tvaya.
still in fact apparent enough in the Ramayana in its present 1 Wheeler vol. II. p. 249, 250, 260, 261.
form; and in opposition to Monier Williams, who supposed $ Vide Muir, IV, 319 ff. cf. also Ram. V, 16, 41 that we were to find here later Christian influences, I had Gorr., where Hanumant in the morning in Lanká :- already pointud out this fact in my treatise on the Rama Shadanga vedavidushánkratu prav arayajinám Táp. Up. p. 276 (1864,) even before D'Alwis had made us susrava brahinaghosham..
acquainted with the contents of the Dasarathajátaka.
Cf. Ind. Stud. || VI, 19, 10, 52, 21.
I. 175, 277. II. 892,410. Vorles. Vide Ind. Stud. I, 51, 52, borrowed no doubt from
über Ind. Lit. Gesch. p. 181. Rama Tapan. Upan. p. 275,
(where at the same time I have made mention also of the the rarfna.
Ráman hvas'tra of the Avesta, that genius of the air ** II, 109, 33, Ed. Schl.
who as the friendly genius of taste, but also a brave hero + Vide Laseen, Ind. A. K. I, 488-489; Muir, Orig. is represented as wearing golden armour. S. Terts IV, 112 ff. 377 ff.
1 Vide infra.
