रामचरितम् /16
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xvi
is one, thus suggesting that it is not wise to worship one and hate the other.
Probably he realised the baneful effects of sectarian schisms and wanted to
unify the two contending parties. Further, from his work it appears that he
was a strict follower of the Atmavâda of the Upanisads as explained by the
Advaita school of philosophy. He believed in the Vivarta³ of Brahman as
the root cause of the universe which though seen outwardly, is thoroughly
unreal, and stated that Avidya is the chief cause for considering the pheno-
menal world as real though it is really not so. He also advocated
that the Dvaita was not correct and that the goal of man is to
identify the Jiva with the Brahmans, and that he should visualize
nothing except Brahman in the whole universe. Sometimes also he gave
prominence to Karma though he really believed in the Karmasannyása
as advocated in the Bhagavadgitâ. There is, however, a great similarity
between the Buddhist philosophy of Madhyamaka and Yogâcâra and the
Hindu Advaitism as recorded in this work', but we experience no difficulty
in calling our author a Hindu and not a Buddhist. In the 9th.
the 31st chapters of the present work the author opens up his mind on
philosophical conceptions through the agency of Vânaras and Vibhisana.
and
Regarding the king who extended his patronage to Abhinanda the
text of the Râmacarita has very little to say.
But
most of the 36 cantos which are undoubtedly Abhinanda's
own contain, besides the subject matter of the poem,
certain additional verses written obviously in praise of his patron king
and to describe as well the merits of his own composition.
His Patron.
The nature and the style of the verses are such as to preclude the
possibility of their being regarded as interpolations or copyist's additions. On
the contrary, the style of the verses and the intimate connection between
Abhinanda and his patron as expressed in them, lead us to hold that they
were surely composed by the author himself. All manuscripts coming from
1. अर्धे पुंसः पुराणस्य देवो हरिहरावुभौ । एकं तत्व प्रपन्नस्य प्रद्वेषः कस्तवापरे ॥
यो हरिः स हरो देवः यो हरः स पितामहः । नामवयविभिन्नेयमेव त्रिदशत्रयी ॥
य एतां वेत्ति स बुधः यो नमस्यति सोऽनघः । योऽभ्यस्यति स तत्रैव लीयते लीनविक्रियः ॥ 24, 112-
113, 114.
2.
3.
तत्त्वमेकं यदात्मेति जगदेतत्प्रचक्षते । ततोन्यः कस्तवानीतो यस्तात विषयः श्रुचाम् ॥ 31, 115,
बालान्प्रति विवर्नोऽयं ब्रह्मणः सकलं जगत् । अधिवर्तिनमानन्दमास्थिताः कृतिनः पुनः ॥ 31. 116,
4. अविद्यायोनयो भाषाः सर्वेऽमी बुद्धदा इव। 31.108. अबिद्यायाः प्रपञ्चोऽयं नास्ति सत्यमिहाण्वपि। 31,99.
5. समाधाय क्षणं पश्य प्रत्यगात्मानमात्मनि । 31, 124. मज्ज मज्जसि किं द्वैतग्रहक्षा र ब्धिवाचिषु । 31, 113.
6. सखे समयस्य कर्माणि ब्रह्मणः प्रणयी भव । नेष्यते यदि संसारचक्रावर्तभ्रमश्रमः ॥ 31-136
7. See 31, 100-105.
is one, thus suggesting that it is not wise to worship one and hate the other.
Probably he realised the baneful effects of sectarian schisms and wanted to
unify the two contending parties. Further, from his work it appears that he
was a strict follower of the Atmavâda of the Upanisads as explained by the
Advaita school of philosophy. He believed in the Vivarta³ of Brahman as
the root cause of the universe which though seen outwardly, is thoroughly
unreal, and stated that Avidya is the chief cause for considering the pheno-
menal world as real though it is really not so. He also advocated
that the Dvaita was not correct and that the goal of man is to
identify the Jiva with the Brahmans, and that he should visualize
nothing except Brahman in the whole universe. Sometimes also he gave
prominence to Karma though he really believed in the Karmasannyása
as advocated in the Bhagavadgitâ. There is, however, a great similarity
between the Buddhist philosophy of Madhyamaka and Yogâcâra and the
Hindu Advaitism as recorded in this work', but we experience no difficulty
in calling our author a Hindu and not a Buddhist. In the 9th.
the 31st chapters of the present work the author opens up his mind on
philosophical conceptions through the agency of Vânaras and Vibhisana.
and
Regarding the king who extended his patronage to Abhinanda the
text of the Râmacarita has very little to say.
But
most of the 36 cantos which are undoubtedly Abhinanda's
own contain, besides the subject matter of the poem,
certain additional verses written obviously in praise of his patron king
and to describe as well the merits of his own composition.
His Patron.
The nature and the style of the verses are such as to preclude the
possibility of their being regarded as interpolations or copyist's additions. On
the contrary, the style of the verses and the intimate connection between
Abhinanda and his patron as expressed in them, lead us to hold that they
were surely composed by the author himself. All manuscripts coming from
1. अर्धे पुंसः पुराणस्य देवो हरिहरावुभौ । एकं तत्व प्रपन्नस्य प्रद्वेषः कस्तवापरे ॥
यो हरिः स हरो देवः यो हरः स पितामहः । नामवयविभिन्नेयमेव त्रिदशत्रयी ॥
य एतां वेत्ति स बुधः यो नमस्यति सोऽनघः । योऽभ्यस्यति स तत्रैव लीयते लीनविक्रियः ॥ 24, 112-
113, 114.
2.
3.
तत्त्वमेकं यदात्मेति जगदेतत्प्रचक्षते । ततोन्यः कस्तवानीतो यस्तात विषयः श्रुचाम् ॥ 31, 115,
बालान्प्रति विवर्नोऽयं ब्रह्मणः सकलं जगत् । अधिवर्तिनमानन्दमास्थिताः कृतिनः पुनः ॥ 31. 116,
4. अविद्यायोनयो भाषाः सर्वेऽमी बुद्धदा इव। 31.108. अबिद्यायाः प्रपञ्चोऽयं नास्ति सत्यमिहाण्वपि। 31,99.
5. समाधाय क्षणं पश्य प्रत्यगात्मानमात्मनि । 31, 124. मज्ज मज्जसि किं द्वैतग्रहक्षा र ब्धिवाचिषु । 31, 113.
6. सखे समयस्य कर्माणि ब्रह्मणः प्रणयी भव । नेष्यते यदि संसारचक्रावर्तभ्रमश्रमः ॥ 31-136
7. See 31, 100-105.