Indian Antiquary Vol 42

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

Page 15

JANUARY, 1913.] THE RAMACHARITAMANASA AND THE RAMAYANA
79 (C, IV, 1). In this sarga Valmiki, oo, describes the beauty of the spring in the forest, where all nature loves and invites to love, whilst Râma's mind becomes more and more sad at the sight : B, III, 79, 9-10 (C, IV, I, 22-23"):
vasantakalaḥ prâpto' yam nânâvihagakûjitaḥ I' vigalakshivihinasya mama çokavivardhanaḥ || 9 |1
Saumitre mám saduḥkhartam samtâpayati Manmathaḥ|..
Tulasi Dasa takes up this hint from Valmiki, and developes it by representing that the God of Love himself finds Rima tortured by separation, and encamps against him with his army; and this gives him an occasion for describing at full length Love's army impersonated in spring (R. C. M., III, 41)
(53) According to Talast Disa the Pampâ is a lake, not a river. Tulasi. Dasa lands the purity of its water, agreeing thereby with Valmiki, who gives the Pamp& the constant epithets of gabhajala, ranyandrivahd, gliajals, etc.
Kishkindhakanda.
(54) Rama presses to his bosom Sita's upper garment (uttariya) picked up by Sugriva: B., IV, 5, 16 (C, IV, 6, 18): R. C. M., IV, 6, 6b:
bridi kritvâ tu bahuças tam alam kâram ârtavat viniḥçvasame
pata ura lâi socha ati kinhâ ||
eha babuço bhujanga iva roshitaḥ || 16 ||
(55) In the R. C. M., Vâlin reproaches Rama of having killed him by surprise, as the huntsman kills his game:
R. C. M., IV, 10, 56:
mârehu mohi byâdhâ ki naim I
11:
No doubt tae comparison has been suggested to Tulasi Disa by the following passage of the R. where Râma explains to Vâlin that, since he was nothing but a monkey, it was right on his part to kill him, as the huntsman kills his game:
B, IV, 17, 16-19 (C, IV, 18, 37b-10):
vagurâbhiç cha pâçaiç cha kutaiç cha vividhair narah
pratichchhannâç cha driçyaç oha nighnanti sma bahûn mṛigân || 16 |
pradhâvitân aviçvastân viçvastân apy avidratan |
prasuptân aprasuptâmç cha ghnanti mâmsârthino mrigân H 17 1 yanti rajarshayaç châ'tra mrigayam dharmakovidah |
lipyan'e na cha deshena nighnanto 'pi mṛigân babûn '18 ||
tasmât tvam nihato yuddhe mayâ bânena vânara |
ayudhyan pratiyudhyan và saumya çâkhâmṛigo hy asi | 19 IF.
(53) After killing Vâlin, Rama declines to enter Kishkindhâ, on the ground that he has promised not to enter any city or village for fourteen years. Then he enjoins Sugriva to enter the city and make Aigada yuvardja; as for himself, he will take up his abode on the mountain close by and remain there till the rainy season, just commenced, is over:
B, IV, 25, 9 and. ff. (C, LV, 26, 10 and ff.):
ohaturdaçasamâh saumya grâmam và yadi va puram na pravekshyâmi Hanuman pitur âdeça esha mo || 9 | 10 || evam uktva Hanumantain Râmah Sugri vam abravit enam apy Angadam rajan yauvarajye 'bhishechaya | 11. prathamo vârshiko masaḥ Crâvauaḥ salilâplutah | pravṛittah saumya chatvâro mâsâç cha vârshikâ ime || 12 || nâ'yam udyogasamayah pravica tvam purim imâm | iha vatsyamy ahan saumya parvate niyatendriyah || 13 ||.
R. C. M., IV, 13, 79
kaba prabhu sunu Sugrivam haris | pura na jaum dasa chari barisa gata grishama barasha-ritu ai rahibaüm nikata saila para chhai !! Angada sahita karahu tumha râjú 1.