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MAY, 1881.]
GRAMAŅAS.
143
back. Thereupon the latter seized him by the neck with both hands, but in pulling back with all his strength he broke his own back. He then explained that he could have won if he had liked, but that he feared Chinghiz, and bad purposely lost, but now his life was sacrificed." We are further told that Boko had separated himself from the descendants of
Bartan Baghatur, i.e. Chinghiz Khân's grandfather, and had associated himself with the descendants of Barkha, i.e. as Palladius argues (note p. 224) of Ukin Barkhakb. He was, as we have seen, & protégé of Sacha. biki, and it is hinted that his death was brought about purposely as a punishment for his support of the rebellious Jurkis.**
: SRAMAŅAS.
BY NÅRÀYAŅA AIYENGAR, SHIMOGA. I have read the Rev. S. Beal's remarks on the godlike and venerated by all creatures, she will word Sramaņa published in the Indian Antiquary, go to Svarga." The brothers accordingly went vol. IX p. 122 for May 1880. In support of the there. She fellat their feet and offered them pádya conclusion arrived at by him from a survey of and hchamana. Rama asked her if she fared Greek and Buddhist works that Sramaņas well in her tapas. She said: "By seeing you I were not exclusively Buddhist priests, I attempt have this day secured the fruit of my tapas to show here that the ancient Brahmaņs them- --svarga." She then shewed them the different selves have used the word in such a sense as parts of the ásrama, and having kindled a fire, would preclude the idea of a Buddhist being threw herself into it, went to Svarga, and obthereby meant. The word occurs in several tained that happiness which Rishis obtain. places in the Ramayana.
Here also the commentator has construed the In the Balakanda in describing the feeding
word Sramani to mean Tápasí. at the sacrifice performed by Dasaratha, this
VÁlmiki condemns Chårvåk&s in no sloka occurs :
measured terms, and if Sramaņas were BudBráhmaná bhunjate nityam náthavantascha
dhists, who rejected the Vedas and ridicaled dhunjate.
the Vedic rites, it is improbable that he would Tápasá bhunjate chápi śramaná bhunjate tatha. have honoured them with a dinner at a Vedio
Every day Brahmans eat, the well-to-do also sacrifice, and would have considered a female eat, Tapasas eat, and śramaņa s also eat. Buddhist to be worthy of Svarga and of that
The commentator says Sramanah digambardh bliss which Rishis there obtain. Sabari burns yadvá chaturthásraminah.
herself to death,-a practice which is often alIo sarga 38 of the Ayodhyakanda Dasaratha luded to in the literature of the Brahmans as plaintively asks Kaikeyi :
having been observed by them. It does not Iyam hi kasy ápakaróti kinchit tapasvini raja- appear that the Buddhists ever observed the sarasya kanya.
practice. Mata nga, whose disciples Sabari Ya chiram úsádya janasya madhye sthitá served, was a great Rishi. It is to be noted that visamjhid Sramaniva káchit.
Ráma was saluted by Sabari although she was “What harm has this Tapasvini (Sita) done, a Tapasi; but the reason seems to be that she who now stands sadly amidst the poople wearing was a servant and of inferior caste. Amara & bark cloth like a Sramani?”
classes the Sabaras among Mlechchâs. It Commentator :-"Sramarai tapasvint éramu therefore appears that at the time when the tapasi khede cheti dhdtuh."
Rámáyana was written, other than Brahman In sarga 73 of the Aranyakanda, Kabandha females were also members of the gramaņa tells Rama and Lakshmaņa to go to Matangas- form of asceticism. rama, "where," he said, "lived pious Rishis, the In sarga 18 of the Kishkindha Kanda, in disciples of Matange, and although they went which Rama justifies his killing Våli, the folaway (died), their long-lived female servant lowing sloka is addressed by Råmato Vali :(parichårint), a śramani named Sabart, is still Aryeņa mama Mandhátrd vyasanam ghoram seen there. On seeing you, Rama, who art (psitam!
Yuan-ch'40-pi-shi, pp. 69 and 69.
P.
and 69.
