महावीरचरितम् (महाकवि भवभूति - वीररस-प्रधान रामकथा नाटक सम्पूर्ण ७ अङ्क सटीक)

Introduction [lviii]
goddess or any other ordeal. Thereafter Rāma and Sītā rule in peace
for many a year.
Since we have no reason to suppose that this Rāmāśvamedha-prakaraṇa
in the Padma-Purāṇa was posterior to Bhavabhūti, there is just the
possibility that in Bhavabhūti's days two forms of the supplement to the
Rāmāyaṇa were current, one ending with a happy reunion as above, and
the other, in the genuine Purāṇa fashion, carrying the story right up to
the death of the hero. Bhavabhūti's source for the incidents in acts iv-vi
of the Uttara-Rāma-charita must undoubtedly have been some account
like that in the Padma-Purāṇa.
The variations of Bhavabhūti from the Padma-Purāṇa are: 1. According
to the Padma, the leader of the army guarding the horse is Pushkala, son of
Bharata; according to Bhavabhūti, it is Chandraketu, son of Lakshmaṇa.
2. The boy's age is sixteen years in the Purāṇa (ch. 65, st. 73), while it is
twelve in the Uttara-Rāma-charita. 3. Vālmīki himself teaches the twins
the science of archery and fighting; contrast with this U. R. C. v. 14¹⁻³.
4. In the Purāṇa, Rāma does not appear personally on the battlefield;
Sītā intercedes for the horse, and the recognition of the princes takes place
only at Ayodhyā. 5. Sītā does not have to submit to a second ordeal.
Before taking up the consideration of Bhavabhūti's plays, we shall now
briefly discuss the sources (§§ 22–23) of the Rāmāyaṇa itself, and some of
the modifications (§§ 24–26) which were introduced into the story by later
writers.
22. Sources of the Rāmāyaṇa: historical element.—The main story
of the Rāmāyaṇa seems to have a basis in fact. Had it been otherwise,
Vālmīki might very easily have omitted or altered the two or three
compromising actions of his hero, such as the unprovoked killing of Vālin
(see U. R. C. v. 35). The poem, except in the battle-portion, seems to have
such a semblance of truth that it is hard to imagine that Vālmīki invented
it all. It may well be that the Rāmāyaṇa is a composite of two distinct
stories, the first ending with the palace-intrigue and exile, and the second
dealing with the adventures of some early semi-mythical Aryan explorer
of Southern India; and Vālmīki may have assigned both these stories to
the same hero. Vālmīki was a northerner,¹ and we need not expect to find
in his work any very accurate geographical description of Southern India,
the absence of which is sometimes pointed out as an argument to prove
the entirely imaginative character of the poem.² Vālmīki's geography is
¹ His hermitage is said to have been on the Rāmāyaṇa, i. 2³, vii. 45¹⁷; cp. also vii. 66¹⁵.
Tamasā, a tributary of the Ganges. See ² If immediately after the return of Columbus