Book Title: Secondary Tales of the Two Great Epics Author(s): Rajendra I Nanavati Publisher: L D Indology AhmedabadPage 52
________________ The Tales in Rämä yaņa from a point of time in distant past as an event of future – is too strained to be artistic, and is created to serve the purpose of showing Rşyaśțnga as pre-destined and inevitable; otherwise, the purpose for which Rşyaśộnga is brought into the tale could be, or rather had been, accomplished even without him. The device reminds one of Robert Browning's famous poem “By, the Fireside" where the young poet tries to visualize how the present moment will probably be viewed at some moment of future in their old age, and by contrast effectively brings out its weak points. In this tale, therefore, the content of the tale is not very different from that in its other versions, but the peculiarity of its form indicates that the underlying purpose of introducing the tale is much deeper than the expressed one of obtaining sons for Daśaratha. Many versions of this tale are found in our literature, as well as in that of European countries. In native literature, there are two versions in the Buddhist Jatakas. In Alambusā Jätaka (No. 523) the sage is seduced by a nymph Alambusa at the instance of Indra who is afraid of the sage's austere penance. In Naļiņikā Jātaka (No. 526) the sage is seduced by the princess Naļiņikā. The MBh contains a version of the tale at VP.110-113 where the sage is seduced by a courtesan. The MBh version, which is believed by many scholars to be the oldest version of the tale" explains the name of the sage thus: “Since the sage had a horn of a deer in his head, he was famous by the name of Rsyaśţriga”.45 The singular “a horn" must be noted. The name of the sage and its explanation in the oldest version of the tale are intriguing indeed. “The more correct spelling of the name is Rśya-śroga”. 46 The name means “the horn of a deer". The characterstic of possessing a single horn on the head is significant. It is also found in the European versions of the tale where, however, the sage becomes an animal called 'Unicorn. The word is explained thus : “1. a mythical creature resembling a horse and having a single horn in the centre of its forehead : often symbolic of chastity or purity, capable of being tamed by a virgin, and usually successful in evading capture. 2. a heraldic representation of this animal, in the form (a) 44 Cf. “Dr, Sukthankar (Notes, MBh. III. 110)... has shown the chronological order of the deve lopment of the Episode as follows: (a) Original version of the MBh. (b) Version of the Padma Purāna, probably with partial use of the former, (c) The version of the MBh (Vulgate) now current, containing the original nucleus which was worked over and assimilated with the Purana version. The Rämāyana version is later than those of the Padma Purana" BK. pp. 438-39. Dr. G. H. Bhatt, the editor of BK also mentions that. according to Lüders, the Gathās of Jätaka, deriving from from still more ancient popular Akhyāna poetry, must be older than the MBh, version; but, the fact that the MBh. version actually mensions the deer-horn in cannection with the sage which the Jätakas do not mention, seems to indicate that the MBh contains a more popular, and therefore, very likely, more ancient version. 45 Cf. VP. 110. 17. tasya'rșyasrngam sirasi rājann asih mahät manaḥ / tena'rşyaśråga ity'evam tadă sa prathito'bhavat // 46 Vedic Index, Macdonell & Keith, under 'Rşya-śộnga'. Jain Education International For Private & Personal Use Only www.jainelibrary.orgPage Navigation
1 ... 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210