An Old Tibetan Version Of Ramayana

Here's a comprehensive summary of "An Old Tibetan Version of the Rāmāyaṇa" by J. W. De Jong, based on the provided text:

Discovery and Significance of the Tibetan Rāmāyaṇa:

The article discusses the discovery and study of an Old Tibetan version of the Rāmāyaṇa story, based on manuscripts found in Tun-huang by Sir Aurel Stein. This Tibetan rendition represents a significant, albeit fragmented, transmission of the epic outside of its traditional Indian and Southeast Asian contexts. J. W. De Jong is undertaking a comprehensive edition and translation of six of these manuscripts, highlighting their importance for understanding the history and variations of Rāmāyaṇa recensions.

Dating and Origin:

While the manuscripts are undated, their provenance from Tun-huang, a region occupied by Tibet from approximately 782/787 to 848 AD, strongly suggests they were written during this period. It's also noted that some Tibetan texts were written on the reverse of Chinese manuscripts, a common practice in Tun-huang. The Rāmāyaṇa story was also known in Central Tibet, evidenced by its mention in the 9th-century Sanskrit-Tibetan dictionary, the Mahāvyutpatti.

Linguistic and Stylistic Features:

The Tibetan Rāmāyaṇa is written primarily in prose, interspersed with a considerable number of verses (over 250 in recension I). These verses often contain spoken dialogue and correspondence, and their complex prosody suggests they closely followed an Indian original. Translating these fragments is challenging due to the pre-classical nature of the Tibetan language, particularly the verses. The text exhibits both transcription and translation of Sanskrit names, as seen with "Dasaratha" being translated as "Ten chariots."

Recensions and Manuscripts:

The six discovered manuscripts are categorized into two main recensions:

• Recension I: Comprises manuscripts A, D, C, and F. Manuscripts D and A are closely related, with D containing a part of the story preceding A. Manuscripts C and F are also closely related to A, representing a coherent block of the narrative.
• Recension II: Consists of manuscripts B and E, which are nearly identical. Recension II is more concise than Recension I but includes an episode absent in the latter.

Summary of the Tibetan Rāmāyaṇa Story:

The article provides a detailed section-by-section summary of the Tibetan Rāmāyaṇa, outlining key plot points and divergences from the traditional Valmiki Rāmāyaṇa. Notable features include:

• Origin of the Demons: The king of demons, Yagsakori, is initially defeated by a son born from the gods' request to Viśravas and Sridevi. This son, Daśagrīva, is granted ten heads by Brahma.
• Sītā's Origin and Naming: Sītā is depicted as the daughter of Daśagrīva, born from his wife. Foretold to cause her father's ruin, she is placed in a copper box and set adrift in the water. She is found by a peasant who names her Rol-rñed-ma, meaning "Found in the furrow," due to her discovery in an irrigation furrow. This Tibetan name accurately translates the meaning of the Sanskrit name Sītā.
• Key Characters and Events:
  • The Tibetan version uses the name Ramana for Rama and Lagśana for Lakshmana.
  • The demon king is Daśagrīva, with a horse-head as a vital point, contributing to his immortality.
  • Hanumanta plays a crucial role, leaping to Lanka, meeting Sītā, and causing destruction.
  • The story includes the monkey king Sugriva and his brother Bālin.
  • The episode of Hanumanta's tail being set on fire is present, with striking parallels to other versions.
  • The narrative also includes Sita's later rejection by Ramana due to accusations of adultery, her exile with her sons Lava and Kuśa, and her eventual vindication.

Comparisons with Other Rāmāyaṇa Traditions:

De Jong highlights several points of comparison with other Rāmāyaṇa versions:

• Absence of Buddhist Influence: Unlike some Chinese Rāmāyaṇa stories, the Tibetan version shows no Buddhist influence, though the scribe may have been Buddhist.
• Prose and Verse Structure: The Tibetan text's blend of prose and verse differs from the prose-only Chinese and Khotanese versions and the Pali Jatakas where both prose and verse tell the same story.
• Specific Plot Points:
  • The "toe of the foot" as Daśagrīva's vital point, mentioned in the Khotanese version and alluded to in the Tibetan text (though the vital point is the horse-head).
  • Sītā being found in a furrow is a significant detail shared with some other traditions.
  • The episode of Hanumanta's tail being ignited has parallels in Malay and other Indian Rāmāyaṇa versions.
  • The herb amṛta-samjīva is also mentioned in both Khotanese and Tibetan versions.
  • The Tibetan version's depiction of Sītā as Daśagrīva's daughter, enclosed in a box and put into water, aligns with some other Rāmāyaṇa recensions but differs from Valmiki's account of her birth from the earth.

Future Research and Desiderata:

De Jong emphasizes the need for complete translations of the London and Paris manuscripts to facilitate further scholarly study. He calls for the systematic study of all Rāmāyaṇa recensions and the creation of a "Corpus Ramayanicum" to collect this vast and diverse literature. The comparative study of these versions is presented as a fascinating area for future research, acknowledging that the Rāmāyaṇa's transmission across languages and countries has led to numerous variations. The critical edition of the Valmiki Rāmāyaṇa is seen as a foundational step, but the publication of translations and the tracing of references in other works are crucial for a complete understanding of this enduring epic.