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The Tulsi Peeth edition of the Ramcharitmanas is a critical edition of the Ramcharitmanas edited by Jagadguru Rambhadracharya and published by the Tulsi Peeth. It has more than 3000 differences compared to the popular editions of the scripture. In November 2009 a controversy arose over this edition in Ayodhya, when the Akhil Bharatiya Akhara Parishad and Ram Janmabhoomi Nyas demanded an apology from Rambhadracharya over the Tulsi Peeth edition, accusing him of tampering with the epic.〔 The author responded saying that he had merely edited extant copies of the epic and not modified the original epic. The dispute died down after Rambhadracharya expressed his regret for any annoyance or pain caused by the publication. A writ petition was also filed against him but it was dismissed. This edition was published in 2005 by Shri Tulsi Peeth Seva Nyas.〔Dinkar 2008, pp. 40–43.〕〔Nagar 2002, pp. 89–90.〕 ==Differences in the Tulsi Peeth edition== The Ramcharitmanas was composed by Tulsidas in the late sixteenth century. It has been extremely popular in northern India over the last four hundred years, and is often referred to as the "Bible of northern India" by Western Indologists.〔The Bible of Northern India: * Lochtefeld 2001, p. 559. * Macfie 2004, p. vii. "The choice of the subtitle is no exaggeration. The book is indeed the Bible of Northern India". 〕 After nearly eight years of research, Rambharacharya came up with a critical edition of the Ramcharitmanas.〔 Rambhadracharya says he has relied extensively on older manuscripts for the text of the epic.〔 Ram Sagar Shukla notes the following differences in spelling, grammar, and prosodic conventions between the Tulsi Peeth edition and contemporary editions of the Ramcharitmanas.〔Rambhadracharya (ed) 2006, pp. 1–27.〕 # Several present-day editions, including the one by the Gita Press, consider one ''chaupai'' verse to be a unit of 64 syllabic instants in two lines, where each line has two parts, each of 16 instants. Some other scholars count one ''chaupai'' verse as a unit of only 32 instants.〔Pandey 2008, p54. "(ヒンディー語:हनुमान चालीसा ... इसकी भाषा अवधी है। दोहा-चौपाई छन्द हैं। इसमें ४० चौपाइयाँ और २ दोहे हैं।) (Chalisa ... Its language is Awadhi. Metres are Doha and Chaupai. It consists of 40 Chaupais and 2 Dohas. )"〕 Rambhadracharya has considered a ''chaupai'' to consist of 32 instants in one line, citing the examples of Hanuman Chalisa and the critique of Padmavat by Ramchandra Shukla in support. He says that the ''chaupai'' still has four feet, because of the ceasura after every eighth instant. # With some exceptions, for example when needed to satisfy prosodic constraints, in the Tulsi Peeth edition, words in the nominative and accusative cases do not end in the rounded vowel (Unicode (unicode:उ), IPA ), as they do in present-day editions. Rambhadracharya considers such endings to be artefacts in the manuscripts, calling them unnatural in Awadhi. Most of the corresponding words in the text of Tulsi Peeth edition end in the central vowel (Unicode (unicode:अ), IPA ) # The Tulsi Peeth edition does not use nasalised vowels (''anunasika'') to indicate case endings. According to Rambhadracharya, this is the same as in older editions, where the use of ''anunasika'' for case endings is absent. # In place of the conjunct nasal-fricative consonants ''nh'' (Unicode (unicode:न्ह्), IPA ) and ''mh'' (Unicode (unicode:म्ह्), IPA ) seen in accusative plural and second person pronoun usages in contemporary editions, the Tulsi Peeth edition has the single nasal consonants ''n'' (Unicode (unicode:न्), IPA ) and ''m'' (Unicode (unicode:म्), IPA ) respectively. # For Tadbhava words, the Tulsi Peeth edition uses the dental fricative ''s'' (Unicode (unicode:स्), IPA ) instead of the palatal fricative ''ś'' (Unicode (unicode:श्), IPA ) in the corresponding Tatsama form selectively, only at places where the replacement does not result in a faux pas. For example, the dental fricative is used in the word ''sobhā'' (सोभा, from Sanskrit ''śobhā'', meaning splendour or brilliance) but the palatal fricative is unchanged in ''Śaṃkara'' (शंकर, a name for Shiva) where the replacement would result in ''Saṃkara'' (संकर), which means a child born out of wedlock.〔Rambhadracharya (ed) 2006, pp. 13–14.〕 Contemporary editions use the dental fricative throughout. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Tulsi Peeth edition of the Ramcharitmanas」の詳細全文を読む スポンサード リンク
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