________________
284
THE INDIAN ANTIQUARY
[DECEMBER, 1912.
B, but makes Hanumat meet firstly Kalanemi and then Bharata, and represents him as being actually brought down by Bharata's arrow (80 !)]; (8) R. C.M., VI, 61, 7-8b = B, VI,24, 76-99 (C wanting).
See parallel No. 77; (4) R. C. M., VI, 63, 5-6 = B, VI, 40, 30 and X. (C wanting).
[Kumbhakarna declares to Rävaņa Nárada's prophecy]; (5) R. C. M., VI, 106, 910 = B, VI, 92, 74-76 (C wanting).
See parallel No. 82; (6) R. C. M., VI, 108, 11 = B, VI, 99, 92 and fr.(C wanting).
See parallel No. 83. I regret that the absence of an edition has prevented me from extending my inquiries to the A recension too. The only work on A, that has been accessible to me, is that by Hans Wirtz, 14 which exhibits tables of concordances between A and the two other recensions, but these are too concise and vague to serve for any detailed comparison and to lead to precise results. The only point of connection between the Ramacharitamanasa and 4, that I have been able to ascertain, refers to the sarga A, VI, 82, (wanting in B and C) which has its perfect correspondence in R. C.M., VI, 85. The substance of the passage is as follows: “Rama, informed by Vibhishaņa that Râvaņa is performing a sacrifice that will make him invincible, despatches Hanumat with other monkeys to interrupt it. These enter Ravana's palace and try in every way to distract his attention by provoking him with all sorts of insults, but they do not succeed. At last, seeing no other meang, they seize the quoens by the hair and drag them away, till the soreams of the poor women crying for help induce Ravaņa to interrupt his sacrifice and ran to their rescue." Such is Tulasi Dasa's narrative, which is in perfect conformity with the summary of the sarga 4, VI, 82 as given by Hans Wirtz, pages 35-36. Since this sarga on the Mandodarikeçagrahana is wholly unknown to both B and C, it is beyond doubt that Tulasi Dasa has derived it either from A directly or from some other source proceeding from A.
Having thus smoothed the way by removing these questions, let us proceed directly to a close view of those Valmikian reminiscences, which can be still found within the Ramacharitamdnasa, and which, considering Tulasi Dasa's aversion to imitating his predecessor's art, are the surest proof it favor of the proposition we have boen advancing and maintaining. Of course, it is not so much the single coincidences, which might often be quite casual and insignificant, as the whole of them taken together that may be expected to lend the most forcible argument in elacidation of our Assertions.
Balakanda, (1) The monkeys, Rima's future helpmates, are described with the same epithets in the R. as in the R. C. M.: C, 1, 17, 254-280 (B, I, 20, 136-14%):
R.C.M., I, 188, 4": çilâprabaranaḥ sarve sarve parvata godhina) || 25 || nakhada- giri-taru-nakha-ayudha saba ... mahtrayudhaḥ sarve.... and are represented as having resorted to the mountains and to the woods : C, 1, 17, 32® (B, I, 20, 20):
R. C. M., I, 188, 5: .... ninaridhañ chhailän kananâni ca bhejire 1.
giri kanana jaham tahan bhari pûri i
rahe.... (2) Ráma is born on the ninth day of the Chaitra or Madhu month: C, I, 18, 86 (B wanting):
R.C.M., I, 191, 19: tatac os dvadaco mase Chaitre navamike tithau 11 8 ll. navant tithi Madhu-masa panita I.
14 Die westliche Rexonsion des "Ramayana," von Hans Wirtz, Bonn, 1894.
