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252
THE INDIAN ANTIQUARY.
Dasarûpa, namely, the Udátta-Raghava and the Chhalita-Ráma (Hall, p. 36). All three are quoted also in the Sóhityadarpana. In addition to these we have still to mention the following dramas that bear upon our subject:-the Anargharaghava of Murari (quoted as early as by Sarngadhara, Aufrecht, 1246; according to Wilson, II. 383, dating from the thirteenth or fourteenth century), the Krityȧ-Rávana, -the Jánaki-Raghava-the Bâlibadha-the Râghavabhyudaya,-the Ramacharita (or is Bhavabhuti's work here meant ?), the Râmábhienda,-and the Rámábhyudaya.† The Ráma.. indrachampú of Kavichandra was not con.posed till after the date of the Sahityadarpana (Aufrecht, 2116). The Abhirama maninataka dates, (according to Wilson, II. 395, Aufrecht, 1376), from the year 1599 A.D. The Dútángada of Sri-Subhata appears also (Wilson, II. 390; Aufrecht, 1396) to be a modern production, composed by order of the Mahârâjâdhiraja śrî Tribhuvanapaladeva for the pilgrimage to the temple of Deva-sri-Kumarapala. Hall (Introduction to the Das'aripa, p. 30) mentions also a drama called Amogha-Rúghara, which he had found quoted from, and one called Chckkanatha's Janakiparinaya, which he had himself looked into. The Ramchandradaya of Purushot tama (Aufrecht, 201a) probably also belongs to this category.
I might now mention also, in conclusion, those works which, in a greater or less degree, treat of the worship of the Rama sects. But I will not go into this part of the subject, partly because I am able to refer, for information on it, to my Abh. über die Rúma-Tapaniya-Upanishad (Berlin, 1864), § and partly because a full treatment of the quite modern literature of this description, which is connected with the names of Râan Anuja and Râmânanda, would certainly lead us too far a-field. I will men
sabhyasya S'ankaravarmanah. In the third Act there is inserted a nataka of Bharatacharya, called Sasrayamvara (p. 58-85), which is represente by Kohala's troupe in presence of Ravana, with the object of diverting his mind from the contemplation of his love-sorrows. Regarding the Sta-rayamrara, see the account in the Sahityadarpana, $279 p. 127.
Quoted also by Hemachandra in his Prakrit Grammar, IV. 283; See Aufrecht Catal. p. 180a.
[AUGUST 2, 1872.
tion here orly the Adabhuttotarakanda (see Verz. der Berl. S. H. p. 123-127), since it clearly makes a direct reference to the Ramayana.
The Rambhyudaya is quoted as early as by Dhanika (Das'arúpa p. 42): alsoa Hanumannataka (ibid. p. 61), which, however, is perhaps only another name for the Mahanataka. There is still another of the dramas quoted in the Sahityadarpana that may be included in our list, namely the Balcharita, as in the quotation made from it in that work (§ 346. p. 148), according to the account in Ballantyne's translation (201), Bhargava speaks to Kama.
Let us briefly sum up the results of our investigation.
1. The earliest indigenous testimonies to the existence of a Ramayana date from about the third or fourth century of our era.
2. Considering the present extent of the work about 24,000 slokas), and the great diversity found in the numerous recensions, it is impossible to pronounce a judgment, with anything approaching to certainty, regarding the original condition of the text. In the existing condition of the text, however, we find unmistakeable indications that the influence of Greece upon India was already firmly established.
3. Seeing that the earliest form of the story told in the Râmâjana, as we find it, namely, in the Buddhist legend, knows nothing of the abduction of Sitâ by Ravana, or of the siege of Lanka, it is possible that, in the addition of these two elements by Valmiki, we should recognise the influence of an acquaintance with the Homeric saga-cycle, just as other stories belonging to the cycle have found their way into the Buddhist legend.
4. It is uncertain whether the Vaishnava bias which characterises the Râmâyana, as we possess it, and which has done so, according to the testimony of the literature on the subject, for a long time back, belonged to the poem originally; but it is clear that the presence of this bias is due to the endeavour of the author to avail himself of national legends and the heroic figures of national tradition, and to make use of these, in the interest of the Brahmanical theology, as an antidote to Buddhism.
5. It is certainly at least possible that Wheeler is right when he refers the conflict with
In that treatise (I 47) the version of the Rómacharita closes with the return from Lanka to Ayodhya: no notice is taken of the later incidents in Rama's history till his final entrance into heaven with all that belonged to him (1.93; conf. Urarakande, 114 and 115).
About the middle of the twelfth century (precise date 1127 A.D.), according to Wilson, Select Works, I. 35ff; Aufrecht. Catalogus p. 285b. 286a.
End of the fourteenth century, Wilson, Select Works, I.
4liff.
The circumstance that in this legend Sita appears as the sister of lama, and becomes his wife only at the close of the exile, probably finds its counterpart in the Ramayana in he representation that during the entire period of the exile and in fact throughout the pem) she remains without children. It is only when we come to the L'itarakanda that we hear of her being a mother.-For a different and singular view of this circumstance: see Wheeler, p. 652.
