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The Tales in Rāmāyana
and folk-customs. And we know that Bhrgus are closely connected with the Atharvaveda and also with the final redaction of the MBh. Can we now not suppose legitimately that they might have tried to similarly influence RM also ? And then who else than the Bhrgus could be the authors of this redactorial act? The tale, at least, reflects a widely prevalent and popular folk-custom. Could we say that the Bhrgus were the great custodians of the folk-lore? It may be noted in this connection that the tale of Rsyśľnga in RM is put in the mouth of Sumantra who is said to be a 'sūta'77 - belonging to the caste of bards who were the custodians of the traditional lore.
The purpose of this redactorial jugglery, then, should be very clear now. Though Vasiştha was there, Rsyaśộnga is brought in to show the hero of the epic being born from an Atharvaņa rite. This puts Atharvaveda at a premium at the cost of Rgveda to which Vasiştha belongs and of Yajurveda of which Aśvamedha is an important sacrifice.
In this connection, the observations of Ganesh Thite78 are worth considering. He sees creative, classical and decadent tendencies in the contents of Rgveda, Yajurveda and Sāmaveda respectively. It goes without saying that the three samhitās are composed mainly for sacerdotal purposes. Could we say that the Atharvaveda reflects the popular tendency as contrasted with the scaerdotal - scientific tendency of the other three Vedas?
Between the performance of the Putriyā işti and its reruit in the form of the four sops born to the three queens of Dasaratha, the tale of Genesis79 - as Sukthankar would have called it -- is included. The gods, troubled by the demon Rāvana, request Vişņu to be born as the four sons of Dasaratha.80 In Adip also, the Earth oppressed by the demons complains to Brahmā who asks all gods including Vişņu to be born as human beings.81 In both, Visnu is shown to be born as Rāma and Krsna. The incarnation theory is pressed into service and the Vaişņavaite influence is clear. Such tales are again a matter of common occurance in the Purāņas. Their inclusion in the Epics is motivated to provide one more point of contact between the Epics and the Purāņas -- one more justification for classing them together.
From the incarnation point of view, the characters of Rāma and Kraa provide an interesting comparison. Rāma is an ideal sovereign, is the hero of Epic and the enthusiasm of the Vaişņavāite redactors to show him as an incarnation of Vişņu can be understood. But when we come to the MBh, we find that in showing Krşņa to be 77 Cf. BK. 8.5. 78 Cf. 'Samavediya Sähityāci Vaidika Yajñakarmāta bhara,
Ganesh U. Thite, Navabharata, (Marāthī) Sept. 1973. pp. 31-39. 79 On the Meaning of the Mahabharata, V. S. Sukthankar, p. 62. 80 BK, 14.4 - 15. 7. The Gods also are born as monkeys and bears. BK. 16. 81 AdiP. 58.25 -59.6.
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