Secondary Tales Of The Two Great Epics - Book Summary

Summary of "Secondary Tales of the Two Great Epics" by Rajendra I. Nanavati

This book, "Secondary Tales of the Two Great Epics," by Rajendra I. Nanavati, published by the L. D. Institute of Indology, Ahmedabad, in 1982, presents a comprehensive study of the various narratives found within the Ramayana and the Mahabharata that are not part of the primary heroic storyline. The author, Dr. Rajendra Nanavati, explores the form, content, and function of these "secondary tales," arguing that the epics themselves are deeply rooted in folk literature.

Core Argument and Approach:

Nanavati's central thesis is that the Ramayana and Mahabharata are "epics of growth," evolving from folk literature and continuing to absorb popular narratives over time. He posits that a "folk-literary approach" is most appropriate for understanding these secondary tales. The study emphasizes the inter-relation of a tale's form, content, and function.

Key Concepts and Definitions:

Secondary Tales: Narratives that do not directly contribute to the central plot or character arc of the original epic. They are often considered later additions or interpolations.
Folk Literature: Characterized by traditionality, a fluid verbal structure, and a reliance on content-units called "motifs."
Motif: The smallest recognizable element that makes up a story.
Function: The purpose a tale serves within the epic context or independently.
Content: The material or motifs that constitute a tale.
Form: The structure and mode of presentation of a tale, encompassing genre (myth, legend, fairy tale) and stylistic elements.
Itihasa: A term used for both individual historical or legendary episodes and the epics themselves, suggesting a foundation in oral tradition and a claim to historicity.
"Epics of Growth": Epics that develop over time, incorporating a large amount of pre-existing folk material, rather than being the work of a single author.

Methodology and Scope:

Nanavati's study is primarily comparative, examining the secondary tales within the Ramayana and the Mahabharata. Due to the vastness of the material, he strategically selects representative portions:

Ramayana: Bala Kanda (BK) and Uttara Kanda (UK) were chosen as they are widely accepted as later additions and contain a significant number of secondary tales.
Mahabharata: Adi Parvan (AdiP) and Sabha Parvan (SabP) were selected. AdiP contains a wide variety of secondary material, while SabP includes both original narrative and secondary tales, allowing for interesting comparative analysis.

He acknowledges the unwieldiness of a full comparative study and focuses on identifying patterns, functions, and the implications of the term "secondary" in relation to the epics' origins and evolution.

Key Findings and Analysis:

Folk-Literary Character: The author establishes the folk-literary roots of the epics, citing their traditionality, preservation through oral tradition, influence on folk life, and their absorption of popular tales. He connects the epics to the Atharvaveda and the Bhrgus, highlighting their popular character.
The Nature of "Secondary": Nanavati delves into the implications of "secondary," defining it in various ways: tales not original to the central narrative, tales disconnected from central characters or the main theme, and episodes that introduce stylistic differences, contradictions, or repetitions. He notes the difficulty in defining "original" as the epics themselves are fluid.
Tales in the Ramayana:
- Bala Kanda (BK): The first four sargas are identified as an introductory frame, likely by a different hand, establishing Valmiki's contemporaneity with Rama and setting a tragic tone. The Rṣyaśṛnga episode is analyzed as a late interpolation, likely spurious, with its form indicating deeper purposes than just obtaining sons. The author highlights its connection to fertility rites and potential phallic symbolism. The entourage tales, including the Viśvāmitra cycle, Gangavataraṇa, Ahalyā, and the birth of Kartikeya, are discussed as elements intentionally woven in to connect with Rama and his preceptor, often reflecting Puranic narratives and cultural interpretations. The Parasurama episode is seen as a later addition emphasizing Rama's superiority and possibly reflecting anti-Brahmanical sentiments.
- Uttara Kanda (UK): The Ravana-katha-cakra (tales of Ravana) is presented as a significant block of secondary material, attempting to motivate Ravana's actions and end through curses and previous births. The author notes the popular tendency to reduce complex characters to stereotypes and the potentially problematic nature of the curse motif. He also examines tales of Hanumat, Lavaṇa, Śambuka, Sveta, and Danda, highlighting their functions in character development, political justification, or explaining customs. The UK is characterized by a lack of clear narrative pattern and is seen as a later addition with a more Puranic style, contrasting with the central Kāṇḍas.
Tales in the Mahabharata:
- Methodology: Nanavati advocates for a "functional grouping" of the Mahabharata's vast secondary tales.
- Janamejaya's Serpent Sacrifice: This framing narrative is analyzed as possibly fictitious, introduced by two different story-groups (Uttanka and Ruru-Pramadvara) with conflicting details, possibly stemming from different versions of the epic. The author suggests the "serpent sacrifice" might represent a metaphorical burning of Nāga tribes, linking it to historical and cultural interpretations. He questions the historicity of many characters in this section except for Uddalaka Aruni.
- Tales of the Heroes: These tales emphasize the popular perception of characters as types (e.g., Bhima's strength, Arjuna's romanticism). They are often fairy-tale-like, fulfilling the need for wonder and entertainment. The author notes the lack of secondary tales focusing on Madri's sons and analyzes the motivations behind Arjuna's incognito status and the seemingly contradictory elements in his characterization.
- Birth Stories: These are a significant category, often revealing folk-imaginative patterns, etymological legends, and the creative manipulation of motifs. The author discusses the potential connection between Indra, fertility rites, and the linga symbolism in relation to the Rṣyaśṛnga and Vasu Uparicara myths. He critiques attempts to establish historical timelines for mythical figures. The birth stories of heroes are analyzed for their function in establishing divine parentage, adherence to Puranic styles, and often serving as "ethical planes" for the narrative. The pervasive influence of the Manusmṛti and the attempts to justify the polyandrous marriage of the Pandavas and Draupadi are highlighted.
- Tales of Sabha Parvan: These are fewer in number but include allusions to larger tales. They serve didactic purposes, often framed by the wise pronouncements of Vidura. The author analyzes tales like the "Man-in-the-Well" and the "Goat and the Knife," noting their metaphorical significance and their use to justify didactic points within the epic. The stories of Jarasandha and Śiśupāla are examined for their sectarian implications, showing the prioritization of Vaishnavism over Saivism.
- Overall Pattern: Nanavati concludes that the Mahabharata exhibits a more fragmented approach to secondary tales, often lacking the cohesive thematic arrangement seen in the Ramayana's Bala Kanda. The Vanaparvan is seen as filling "temporal hiatuses," while Shanti Parvan and Anushasana Parvan are overtly didactic.

Comparative Aspects and Conclusions:

Ramayana vs. Mahabharata: Nanavati highlights key differences in how secondary tales are integrated. The Ramayana tends to group them at the beginning (BK) and end (UK), with a more organized pattern in BK. The Mahabharata intersperses them more freely, with large collections serving specific functions (filling time in Vanaparvan, edifying in Śantiparvan).
Functionality: The study emphasizes that secondary tales, while seemingly extraneous, often serve crucial functions: framing the epic, explaining character motivations, providing moral or philosophical lessons, fulfilling sectarian agendas, and even filling narrative gaps.
Interpretation: The author stresses the need for a multi-faceted approach to interpreting these tales, considering their mythical, ritualistic, linguistic, and folk-historical contexts, rather than relying solely on internal epic evidence, which can lead to misinterpretations and false historical claims.
Final Thoughts: Nanavati suggests further research into the cultural connections of the epics, including Munda culture with the Ramayana, Nāga culture with the Mahabharata, and the relationship between the Indradhvaja festival and Sanskrit drama. He underscores the importance of understanding the "secondary tales" not merely as embellishments but as vital components that shape the meaning and reception of the epics themselves.

In essence, Nanavati's work provides a deep dive into the layered narrative construction of India's two greatest epics, revealing them as dynamic, evolving works deeply intertwined with the rich tapestry of Indian folk traditions and belief systems.