________________
124
THE INDIAN ANTIQUARY.
[APRIL 5, 1872.
quite different from that which is found both in the grih y a-ritual and in the Ramayana, namely, as the daughter of Savitar, that is, of Prajapati, and as enainoured of the Moon, who on his part looked with loving eyes on another of the daughters Sraddha (Faith); by the help of her father, however, she succeeds in winning his love. It seems to me that in this Saga, too, we may find an element that has been made use of by Válmiki ; in so far only, however, as the garlandt with which her father decks her browsg (accompanying the action with the recitation of various sentences,) and on account of the virtue of which, as a love-charm, the whole legend has been narrated, may probably have served as a direct model for the angaraga (Philter) which Anasú y á, the wife of Atri, pours out in the form of an ointment, over the minus of sita. A still further parallel is indeed offered here to zealous mythologists. For since Ráma is, at a later period, called also Rá machandra, and indeed is called also by the name Chandra itself, the mildness, which is so prominent a feature in his character may, per- haps be explained in this way, that originally he was nothing inore than a Moon-genius, and that consequently the Saga found in the Taitt. Br. regarding the love of Sítá (that is, the field-furrow) for the Moon actually represents the first germ out of which the Saga of the Ramayana has grownthat the angarúga-ointment of the Rámáyana, the sthakara alamlcára of the Taitt. Br., is just the fragrant vapour or the dew which rises out of the furrow, and in which the Moonlight is reflected. This would be indeed genuinely poetical, and perhaps also quite possible, if it were not that the designation of Rám a as Ramachandra, or simply as Chandra is only found for the first tiine at so late a date, that rather the converse as
. Of. s'raddlá vai aúryasya dubitá, S'at. XII. 7, 3, 11.
+ This is no doubt only a variation of the older le rends, ride, for instance, Sankh. Br. 18, 1. Nir. 12,8, that Savitar gave his daughter Súry á in marriage to the Moon ; Cf. also the marriage of Savanyú, who bears twins (drá mithund) to her husband Vivas vant (lik: X. 17, 1-2 Nir. XII. 10, 11) just as Sita docs to Ráin .
Isthagarci alamkáre (sthagará nima kas'chit suganalhadraryrnis'eshah, tam pishiru falembandinum alumkárum mandrinaris esham .... schol.)
$ Sthágara-piahtena tasyrih Sitiyuh mukhe tilaládyalamkaram chakra, schol. T'ide (iobh. 4, 2. 20 potni barhishi s'ildo nidhaya stharyaram pinashti; And Cf. the similar use of sther kures denoting & love charm in the Kans'. 35 (Ind. Stud. V,282.). It cannot be precisely identical with tagara (Kau'. 16), seeing that both words occur in the Kaw; but perhaps the meaning is something nimilar. In the Karmapradípa II, 8,5 sthagaram surabhi jneram candarddi pileparam, the word shagara is lised quite generally as the name for fragrant ointments, such as randal-oil and the like (sugandhi vilepanárhnm chandanádi dravyam sthagarasamjnakam jnátavyam| ádis'abulaid agaradini, A's'érka).
Rám. III, 3, 18 angarágena diryena taktangi.. richarishtasi, and 19, adyaprabriti bhadram te mandulum khalu rásnatam | anulepam cha ruchiram gátrán ndi puyemishyati.
First, so far as we yet know, in Blurahhüti (for instance, Maharrachar. 111, 18 (Cale. 1857), also in the Padmapur. Adhyatma-Rám, in the Rámalap, Adbhuloktarakanda, in the title given to 'gniver'a's work
sumption is far more probable, namely, that a poeti cal spirit among the Brahmans connected Ráma with the Moon just on account of the gentleness of his charactert ; though by this view a reflex reference by the learned to the Site-Saga of the Taitt. Br. is by no means excluded.
(To be continued.)
EXCURSUS. As the version of the Attanagaluvansa by D'Alwis is rarely to be met with, I subjoin an extract from that work (p. 176 ff.), containing the substance of the Dasaratha-Játaka. This is evidently based, in part at least, on a metrical version of the story; and the verse quoted at the close about the 16,000 years that Ráma reigned after his happy return from exile has an almost exact counterpart in the Ramayana itself (though the number of years there is only 11,000), as well as in several of the Ráma legends in the Mahabharata. And it is very possible that an acquaintance with the whole of the Pali text, which is therefore greatly to be desired, might bring to light still further coincidences of a similar nature.
"In aforetimes there was at Baranes a king named Dasar atha. He reigned righteously, free from the four causes of agati (favour, anger, fear, and ignorance). His queen-consort, who was at the head of 16,000 wives, became the mother of two sons and a daughter. The eldest was called Ráma pandit (Doctor), the second was named Lakk hana, and the daughter Sítá-devi. Sometime afterwards the queen-consort died. Upon this event the king was afflicted for some time; and being consoled by his ministers he performed what was necessary to be done, and married another quoen. She bore hiin love and affection, and in process of time conceived and bore him & BOD p. 9. n. sc. Although according to the accounts in recent Burmese writings, the names Ramchandrand Kámasinha are found among those of the last princes of Srikshetra, which town is said to have been destroyed in the year 94 A.D., yet Lassen, II. 1037 probably goes somewhat too far when from this circumstance he ipfers * with tolerable certainty that subsequent to the beginning of the Christian er, Vishnu was honoured there under the name of an a." On the contrary, these names, which are cridently understood as having some relation to the láma of the Kiwaya na, may be supposel ratlıer to enter a very empliatic protest against the authenticity of these Burmese accounts, and especially against their having any validity with regard to the period in question. ** l'ide Ránatúp. p. 333.
In Bharabúli 1. c. he is addressed "ápannaratsala jagnijanataikabandho !"
Ilu the Bhagarata Purúna, for instance, it is well known that many similar learned reminiscences can be dointed out. That the disciples of the Taittiriya-Veda have even to the most recent tiines bestowed a remarkable amount of attention on the history of Rama is, (as we have remarked in note 123 referred to above,) evident enough. And when, as we find it stated in Wheeler, " the ointment given by Anasuya to Sítá, which was to render her ever beautiful, is sapposed by some pandits to mean piety or faith in Rám, which renders all women beautiful, it is probable that we are to look here also for a faint reflection of the Saga in the Taitt. regarding the love of the Moon for Sraddb
with counts and trains
