Indian Antiquary Vol 42

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 10

THE INDIAN ANTIQUARY
JANUARY, 1913.
speed to that of the wind, I think it is sufficient to prove that Talasi Disa, when writing his chale samira-bega, had in mind the following cloka of the R.:
B, II, 73, 7 (C, II, 71, 8) :
râjaputro mahâbâhar atittkshṇopaçobhitam
bhadrar bhadreņa yanena Marutal kham iva 'bhyayat 11 7 11.
(33) Tulasi Dasa relates how Kaikeyi, seeing Bharata greatly disconcerted on hearing of Rama's banishment, tried to console him with words, the only result of which was to exasperate him more and more, like salt applied to a barn :
R. C, M., II, 161, 1:
bikala biloki sutahi samajhávati manahun jare para lona lagavati
Now the example of the salt applied to a wound to indicate pain added to pain is found in the R. in Bharata's talk to Kaikeyi ; in fact, in both poems it coours in the same situation, just as in both it refers to Bharata's grief:
B, II, 75, 15a:
vrane ksharam vinikshiptar duhkhe duhkham nipâtitam (C, II, 79, 8a :
duhkhe mo duhkham akaror vrane ksharami va 'dadah 1).
(34) Talaaf Disa relates how Bharata in the couch of kupa, on which Râma and Sita had slept under the tree at ringavera, discovered some kanakabindavah from Sità's ornaments and placed them reverently upon his head. The same discovery Bharata makes in the R., and it is noteworthy that the two poems agree not only in that particular, but even in the use of the same term : kanakabindu : B, II, 96, 16 (C, II, 88, 14):
| R. C. M., II, 199, 8: manye sábharani suptâ yatha svabhavane para tatra tatra kanaka-bindu dai châriks dekhe hi diçyante çirņkh kanakabindavah || 16 ll.
rikhe sisa Sfya sama lekhe . (85) Valmiki says that Bharata, on his way to the woods to take back Râma, in the maitramukirta (viz. in the third muhurta from the rising of the sun), along with his retinde. entered Prayaga after having crossed the Ganga. From this statement it can be inferred that the crossing of the river lasted two muhúrtas. Tulast Dâsa keeps strictly close to Valmiki's computation of the time: B, II, 97, 27 (C, II, 89, 21):
R. C. M., II, 202, 9a: så sarva dhrajint Gangâm dâsaiḥ samtaritâ tadê maitre dandals châri maham bhi saba pârâ: muhurto prayayau Prayagavanam uttamam || 27 || .
R. C.M., II, 208, 9a: Bharata tssare pahara kaham kinha
prabesa Prayaga 1. (36) Tulast Dasa narrates how Rama, at the sight of the sadness of the citizens in Bharata's retinue, took pity on them, and by embracing them all removed their grief; and then admonishes his readers not to marvel at the Lord's power to embrace in a moment such an immense multitude (R. C. M., II, 244, 1-4). Even this particular, pervaded as it seems by Tulast Dasa's peculiar mannerism, can be traced back to the following passage of the R. :
B, II, 111, 51 (C, II, 103, 47):
tan narân bish papůrna kshan samikshya cha sudnhkhitan paryashvajata dharmajāah pitsivan mâtsivach cha sah 1151 11.
16 A danda is about 4 minutos, 6..., half the time of a muharta, which is about 8 minutes