With young disciples at his side Forth on his way the hermit hied, While peasants from their hamlets ran To reverence the holy man. Each with his little gift of food, Forth came the village multitude, And, as they humbly bowed the head, 4 What may we do for thee? ' they said. Then he, of Brahmans first and best, The gathered people thus addressed: * Now tell me for I fain would know, Why is it I am honoured so? ' They to the high-souled saint replied: * Our ruler is with thee allied. Our master's order we fulfil; O Brahman, let thy mind be still.'
With joy the saintly hermit heard Each pleasant and delightful word, And poured a benediction down On king and ministers and town. Glad at the words of that high saint Some servants hastened to acquaint Their king, rejoicing to impart The tidings that would cheer his heart. Soon as the joyful tale he knew To meet the saint the monarch flew, The guest-gift in his hand he brought, And bowed before him and besought: * This day by seeing thee I gain Not to have lived my life in vain, Now be not wroth w'ith me, I pray, Because I wiled thy son away/1 The best of Brahmans answer made: * Be not. great lord of kings, afraid. Thy virtues have not failed to win My favour, O thou pure of sin.1 Then in the front the saint was placed, The king came next in joyous haste, And with him entered his abode, Mid glad acclaim as on they rode.
To greet the sage the reverent crowd Raised suppliant hands and humbly bowed. Then from the palace many a dame Following well-dressed 3anta came, Stood by the mighty saint and cried: ^ * See, honour's source, thy son's dear bride,' The saint, who every virtue knew, His arms around his daughter threw, And with a father's rapture pressed The lady to his wondering breast. Arising from the saint's embrace She bowed her low before his face, And then, with palm to palm applied, Stood by her hermit father's side. He for his son, as laws ordain, Performed the rite that frees from stain, a 1 A hemisloka is wanting in Schlegel's text, which he thus fills up in his Latin translation.
* Rishyasring, a Br&hiuaii, had married And, honoured by the wise and gcod, With him departed to the wood.
CANTO XIX.
THE BIRTH OF THE PRINCES.
The seasons six in rapid flight Had circled since that glorious rite.
Eleven months had passed away: 'Twas Chaitra's ninth returning day.1 The moon within that mansion shone Which Aditi looks kindly on.
Raised to their apex in the sky Five brilliant planets beamed on high.
Shone with the moon, in Cancer's sign, Vrihaspati* with light divine.
Kausalya bore an infant blest With heavenly marks of grace impressed; Kama, the universe's lord, A prince by all the worlds adored.
New glory Queen Kausalv£ won Reflected from her splendid son.
So Aditi shone more and more, The Mother of the Gods, when she The King of the Immortals3 bore, The thunder-wielding deity.
£anta who was of the Kshatriya or War- rior caste and an expiatory ceremony was necessary on account of this violation of the law.
1 * The poet no doubt intended to indi- cate the vernal equinox as the birthday of Rama. For the month Chaitra is the first of the two months assigned to the spring; it corresponds with the latter half of March and the former half of April in our division of the year, Aditi, the mother of the Gods, is lady of the seventh lunar mansion which is called Pwnarvasu. The rive planets and their positions in the Zodiac are thus enumer- ated by both commentators: the Sun in Aries, Mars in Capricorn, Saturn in Libra, Jupiter in Cancer, Venus in Pisces.
I leave to astronomers to examine whether the parts of the description agree with one another, and, if this be the case, thence to deduce the date. The Indians place the nativity of Rama in the confines of thejsecond age (treta) and the third (dwapara): but it seems that this should be taken in an allegorical sense We may consider that the poet had an eye to the time in which, immediately before his own age, the aspects of the heavenly bodies were such as he has described.' SCHLEGEL.
2 The regent of the planet Jupiter.
3 Indra= Jupiter Tonaos.
THE RAM AY AN.
Book b The lotus-eyed, the beauteous boy, He came tierce Ravan to destroy; From half of Vishnu's vigour born, He came to help the worlds forlorn. And Queen Kaikeyi bore a child Of truest valour, Bharat styled, With every princely virtue blest, One fourth of Vishnu manifest. Suniitra too a noble pair, Called Lakshman and ^atrughna, bare, Of high emprise* devoted, true, Sharers in Vishnu's essence too. 'Neath Pushya's"1 mansion, Mina's2 sign, Was Bharat born, of soul benign. The sun had reached the Crab at morn When Queen Suinitra's babes were born, What time the moon had gone to make His nightly dwelling with the Snake. The high-souled monarch's consorts bore At different times those glorious four, Like to himself and virtuous, bright As Proshthapada's3 four-fold light. Then danced the nymphs' celestial throng, The minstrels raised their strain; The drums of heaven pealed loud and long, And flowers came clown in rain. Within Ayodhya, blithe and gay, All kept the joyous holiday. The spacious square, the ample road With mimes and dancers overflowed, And with the voice of music rang Where minstrels played and singers sang, And shone, a wonder to behold, With dazzling show of gems and gold, Nor did the king his largess spare, For minstrel, driver, bard, to share; Much wealth th« Brahmans bore away, And many thousand kine that day.
Soon as each babe was twelve days old 'Twas time the naming rite to hold, When Saint Vasishtha, rapt with joy, Assigned a name to every boy. Kama, to him the high-souled heir, Bharat, to him Kaikeyi bare: Of Queen Suniitra one fair son Was Lakshman, and 3atrughna4 one.
1 * Pushya is the name of a month; but here it means the eighth mansion. The ninth is called Asleshd. or the snake. It is evident from this that Bharat, though his birth is mentioned before that of the twins, was the youngest of the four brothers and Rama's junior by eleven months.' SCHLEGEL.
2 A fish, the Zodiacal sign Pisces.
3 One of the constellations, containing stars in the wing of Pegasus.
4 Rama means the Delight (of the World); Bharat, the Supporter; Lakshman, the Auspicious; Satruguaa, th« Slayer of '' Rama, his sire's supreme delight, Like some proud banner cheered his sight, And to all creatures seemed to be The self-existent deity.
All heroes, versed in holy lore, To all mankind great love they bore.
Fair stores of wisdom all possessed, With princely graces all were blest.
But mid those youths of high descent, With lordly light preeminent, Like the full mooo unclouded, shone Rama, the world's dear paragon.
He best the elephant could guide,1 Urge the fleet car, the charger ride: A master he of bowman's skill, Joying to do his father's will.
The world's delight and darling, he Loved Lakshman best from infancy; And Lakshman, lord of lofty fate, Upon his elder 'joyed to wait, Striving his second self to please With friendship's sweet observances.
His limbs the hero ne'er would rest Unless the couch his brother ^pressed; Except beloved Rama shared He could not taste the meal prepared.
When Rama, pride of Reghu's race, Sprang on his steed to urge the chase, Behind him Lakshman loved to go And guard him with his trusty bow.
As Rama was to Lakshman dear More than his life and ever near, So fond ^atrughna prized above His very life his Bharat's love.
Illustrious heroes, nobly kind In mutual love they all combined, And gave their royal sire;delight With modest grace and warrior might; Supported by the glorious four Shone Dasaratha more and more, As though, with every guardian}God Who keeps the land and skies, The Father of all creatures trod The earth before men's eyes.
CANTO XX.
VI^VAMITRA'S VISIT.
Now Dasaratha's pious mind Meet wedlock for his sons designed; 1 Schlegel, in the Indische Bibllothek, remarks that the proficiency of the In- dians in this art early attracted the atten- tion of Alexander's successors, and natives of India were so long exclusively employed in this service that the name Indian was applied to any elephant-driver, to whatever country ke might belong, Canto THE R A MAYAN.
S3 With priests and friends the king began To counsel and prepare his plan. Such thoughts engaged his bosom, when, To see Ayodhya's lord of men, A mighty saint of glorious fame, The hermit Visvamitra1 came. For evil fiends that roam by night Disturbed him in each holy rite. And in their strength and frantic rage Assailed with witcheries the sage. He came to seek the monarch's aid To guard the rites the demons stayed, Unable to a close to bring One unpolluted offering. Seeking the king in this dire strait He said to those who kept the gate: * Haste, warders, to your master run, And say that here stands Gadhi's son.'
Soon as they heard the holy man, To the king's chamber swift they ran With minds disordered all, and spurred To wildest zeal by what they heard. On to the royal hall they sped, There stood and lowly bowed the head, And made the lord of men aware That the great saint was waiting there.
The king with priest and peer arose And ran the sage to meet, As Indra from his palace goes Lord Brahma's self to greet. When glowing with celestial light The pious hermit was in sight, The king, whose mien his transport showed, The honoured gift for guests bestowed. Nor did the saint that gift despise, Offered as holy texts advise; He kindly asked the earth's great king How all with him was prospering. The son of Kusika bade him tell If all in town and field were well, All well with friends, and kith and kin, And royal treasure stored within: 'Do all thy neighbours own thy sway? Thy foes confess thee yet?
Dost thou continue still to pay To Gods and men each debt? * Then he, of hermits first and best, Vasishtha with a smile3 addressed, 1 The story of this famous saint is given at sufficient length in Cantos LI— LV.
This saint has given his name to the district and city to the east of Benares. The original name, preserved in a land- grant on copper now in the Museum of the Benares College, has been Moslemized into Ghazeepore (the City of the Soldier martyr).
* The son of Kusik is Visvamitra.
* At the recollection of their former enmity, to be described hereafter, And asked him of his welfare too, Showing him honour as was due.
Then with the sainted hermit all Went joyous to the monarch's hall, And sate them down by due degree, Each one, of rank and dignity.
Joy filled the noble prince's breast Who thus bespoke the honoured guest: ' As amrit1 by a mortal found, As rain upon the thirsty ground, As to an heirless man a son Born to him of his precious one, As gain of what we sorely miss, As sudden dawn of mighty bliss, So is thy coming here to me: All welcome, mighty Saint, to thee.
What wish within thy heart hast thou?
If I can please thee, tell me how.
Hail, Saint, from whom all honours flow, Worthy of all I can bestow.
Blest is my birth with fruit to-day, Nor has my life been thrown away.
I see the best of Brahman race And night to glorious morn gives place.
Thou, holy Sage, in days of old Among the royal saints enrolled, Didst, penance-glorified, within The Brahman caste high station win, 'Tis meet and right in many a way That I to thee should honour pay.
This seems a marvel to mine eyes: All sin thy visit purifies; And I by seeing thee, 0 Sage, Have reaped the fruit of pilgrimage.
Then say what thou wouldst have me do, That thou hast sought this interview.
Favoured by thee, my wish is still, O Hermit, to perform thy will.
Nor needest thou at length explain The object that thy heart would gain.
Without reserve I grant it now: My deity, O Lord, art thou.'
The glorious hermit, far renowned, With highest fame and virtue crowned, Rejoiced these modest words to hear Delightful to the mind and ear.
CANTO XXI.
The hermit heard with high content That speech so wondrous eloquent, And while each hair with joy arose,2 1 The Indian nectar or drink of the Gods, 8 Great joy, according to the Hindu belief, has this effect, not causing each particular hair to stand on end, but gently raising all the down upon the body* TEE RAMAYAN.
Book /.
He thus made answer at the close: * Good is thy speech 0 noble King, And like thyself in everything.
So should their lips be wisdom -fraught Whom kings begot, Vasishtha taught.
The favour which I came to seek Thou grantest ere my tongue can speak.
But let my tale attention claim, And hear the need for which I came, O King, as Scripture texts allow, A holy rite employs me now.
Two fiends who change their forms at will Impede that rite with cursed skill,1 Oft when the task is nigh complete, These worst of fiends my toil defeat, Throw bits of bleeding llesh. and o'er The altar shed a stream of gore.
When thus the rite is mocked and stayed, And all my pious hopes delayed, Cast down in heart the spot I leave, And spent with fruitless labour grieve.
Nor can I, checked by prudence, dare Let loose my fury on them there: The muttered curse, the threatening word, In such a rite must ne'er be heard.
Thy grace the rite from check can free, And yield the fruit I long to see.
Thy duty bids thee, King, defend The suffering guest, the suppliant friend.
Give me thy son, thine eldest born, Whom locks like raven's wings adorn.
That hero youth, the truly brave, Of thee, O glorious King, I crave.
For he can lay those demons low Who mar my rites and work me woe: My power shall shield the youth from harm, And heavenly might shall nerve his arm.
And on my champion will I shower Unnumbered gifts of varied power, Such gifts as shall ensure his fame And spread through all the worlds his name.
Be sure those fiends can never stand Before the might of llama's hand, And mid the best and bravest none Can slay that pair but Raghu's son.
Entangled in the toils of Fate Those sinners, proud and obstinate, Are, in their fury overbold, No match for Rama mighty-souled.
Nor let a father's breast give way Too far to fond affection's sway.
Count thou the fiends already slain: My word is pledged, nor pledged in vain.
I know the hero Rama well 1 The R£kshasas, giants, or fiends who are represented as disturbing the sacrifice, signify here, as often elsewhere, merely the savage tribes which placed themselves in hostile opposition to Br&bmanical ins- titutions, In whom high thoughts and valour dwell; So does Vasishtha, so do these Engaged in lone: austerities.
If thou would do the righteous deed, And win high fame, thy virtue's meed, Fame that on earth shall last and live, To me, great King, thy R&ma give.
If to the words that I have said, With Saint Vasishtha at their head Thy holy men, 0 King, agree, Then let thy Rama go with me.
Teu nights my sacrifice will last, And ere the stated time be past Those wicked fiends, those impious twain, Must fall by wondrous Rama slain.
Let not the hours, I warn thee, fly, Fixt for the rite, unheeded by; Good luck have thou, 0 roval Chief, Nor give thy heart to needless grief.'
Thus in fair words with virtue fraught The pious glorious saint besought. But the good speech with poignant sting Pierced ear and bosom of the king, Who, stabbed with pangs top sharp to bear, Fell prostrate and lay fainting there.
CANTO XXII. DA^ARATHA'S SPEECH.
His tortured senses all astray, Awhle the hapless monarch lay, Then slowly gathering thought and Btrengh To Visvamhra spoke at length: * My son is but a child, I ween; This year he will be just sixteen. How is he fit for such emprise, My darling with the lotus eyes T A mghty army will I bring That calls me master, lord, and king, And with its countless squadrons fight Against these rovers of the night. My faithful heroes skilled to wield The arms of war will take the field; Their skill the demons' might may break: Rama, my child, thou must not take. I, even I, my bow in hand, Will in the van of battle stand, And, while my soul is left alive, With the night-roaming demons strive. Thy guarded sacrifice shall be Completed, from all hindrance free. Thither will I my journey make: Rama, my child, thou must not take, A boy unskilled, he knows not yet The bounds to strength and weakness set. No match is he for demon foes Who magic arts to arms oppose.
Canto XXIII.
THE RAM AY AN.
0 chief of saints, I have no power, Of Kama reft, to live one hour: Mine aged heart at once would break: Rama, my child, thpu must not take. Nine thousand circling years have tied With all their seasons o'er my head, And as a hard- won boon, 0 Sage, These sons have come to cheer mine age. My dearest love amid the four Is he whom first his mother bore, Still dearer for his virtues' sake: Rama, my child, thou must not take.
But if, unmoved by all I say, Tiiou needs must bear my son away, Let me lead with him, I entreat, What is the demons' might, O Sage?
Who are they? What their parentage f What is their size? What beings lend Their power to guard them and befriend?
How can my son their arts withstand?
Or I or all my armed band?
Tell me the whole that I may know To meet in war each evil foe Whom conscious might inspires with pride.'
And Visvamitra thus replied: ' Sprung from Pulastya's race there came A giant known by Ravan's name. Once favoured by the Eternal Sire He plagues the worlds in ceaseless ire, For peerless power and might renowned, By giant bands encompassed round. Visravas for his sire they hold, His brother is the Lord of Gold. King of the giant hosts is he, And worst of all in cruelty. This Ravan's dread commands impel Two demons who in might excel, Maricha and Suvahu hight, To trouble and impede the rite.'
Then thus the king addressed the sage: 1 No power have I, my lord, to wage War with this evil-rninded foe; Now pity on my darling show, And upon me of hapless fate, For thee as God I venerate. Gods, spirits, bards of heavenly birth,2 The birds of air, the snakes of earth Before the might of Ravan quail, Much less can mortal man avail. He draws, I hear, from out the breast 1 Consisting of horse, foot, chariots, and elepnants, 2 ' The Gandharvas, or heavenly bards, had originally a warlike character but were afterwards reduced to the office of celestial musicians cheering the banquets of the Gods. Dr. Kuhn has shown their identity with the Centaurs in name, ori- giu, and attribute.' GORKESIO.
The valour of the mightiest, No, ne'er can I with him contend, Or with the forces he may send.
How can I then my darling lend, Godlike, unskilled in battle? No, I will not let my young child go.
Foes of thy rite, those mighty ones, Sunda and Upasunda's sons, Are fierce as Fate to overthrow: 1 will not let my young child go.
Maricha and Suvahu fell Are valiant and instructed well.
One of the twain I might attack With all my friends their lord to back.'
CANTO XXIII.
VASlSHTHA'S SPEECH.
While thus the hapless monarch spoke, Paternal love his utterance broke. Then words like these the saint returned, And fury in his bosom burned: * Didst thou, O King, a promise make, And wishest now thy word to break? A son of Raghu's line should scoru To fail in faith, a man forsworn. But if thy soul can bear the shame I will return e'en as I came. Live with thy sons, and joy be thine, False scion of Kakutstha's line.'
As Visvamitra, mighty sage, Was moved with this tempestuous rage, Earth rocked and reeled throughout her frame, And fear upon the Immortals came. But Saint Vasishtha, wisest seer, Observant of his vows austere, Saw the whole world convulsed with dread, And thus unto the monarch said: 'Thou, born of old Ikshvaku's seed, Art Justice' self in mortal weed. Constant and pious, blest by fate, The rigjht thou must not violate. Thou, Raghu's son, so famous through The triple world as just and true, Perform thy bounden duty still, Nor stain thy race by deed of ill. If thou have sworn and now refuse Thou must thy store of merit lose. Then, Monarch, let thy Kama go, Nor fear for him the demon foe. The fiends shall have no power to hurt Him trained to war or inexpert, Nor vanquish him in battle field, For Kusik's son the youth will shield. He is incarnate Justice, he The best of men for bravery, Embodied love of penance drear, the wise without a peer.
TBE RAM AY AN.
Book I.
Full well he knows, great Kusik's son, The arms celestial, every one, Arms from the Gods themselves concealed, Par less to other men revealed. These arms to him, when earth he swayed, Mighty Krisasva, pleased, conveyed, Krisasva's sons they are indeed, Brought forth by Daksha's lovely seed,1 Heralds of conquest, strong and bold, Brilliant, of semblance manifold. Jay a and Vijaya, most fair, And hundred splendid weapons bare. Of, Jaya, glorious as the morn, First fifty noble sons were born, Boundless in size yet viewless too, They came the demons to subdue. And fifty children also came Of Vijaya the beauteous dame, Sanharas named, of mighty force, Bard to assail or check in course. Of these the hermit knows the use, And weapons new can he produce. All these the mighty saint will yield To Rama's hand, to own and wield; And armed with these, beyond a doubt Shall Rama put those fiends to rout. For Rama and the people's sake, For thine own good my counsel take, Nor seek, 0 King, with fond delay, The parting of thy son to stay.'
CANTO XXIV.
THE SPELLS.
Vasishtha thus was speaking still: The monarch, of his own free will, Bade with quick zeal and joyful cheer Rama and Lakshman hasten near. Mother and sire in loving care Sped their dear son with rite and prayer: Vasishtha blessed him ere he went; O'er his loved head the father bent, And then to Kusik's son resigned Rama with Lakshman close behind. Standing by Viavamitra's side, The youthful hero, lotus-eyed, The Wind-God saw, and sent a breeze Whose sweet pure touch just waved the trees.
There fell from heaven a flowery rain, And with the song and dance the strain Of shell and tambour sweetly blent As forth the son of Raghu went.
1 These mysterious animated weapons are enumerated in Cantos XXIX and XXX. Daksha was the son of Brahma and one of the Prajapatis, Deniiurgi, or secondary authors oJ[ creation, The hermit led: behind him came The bow- armed Rama, dear to fame, Whose locks were like the raven's wing;! Then Lakshman, closely following. The Gods and Indra, filled with joy, Looked down upon the royal boy, And much they longed the death to see Of their ten-headedenemy.2 Rama and Lakshman paced behind That hermit of the lofty mind, As the young Asvins,3 heavenly pair, Follow Lord Indra through the air. On arm and hand the guard they wore, Quiver and bow and sword they bore; Two fire-born Gods of War seemed they.* He, Siva's self who led the way.
Upon fair Sarju's southern shore They now had walked a league and more. When thus the sage in accents mild To Rama said: * Beloved child, This lustral water duly touch: My counsel will avail thee much. Forget not all the words I say, Nor let the occasion slip away. Lo, with two spells I thee invest, The mighty and the mightiest. O'er thee fatigue shall ne'er prevail, Nor age or change^thy limbs assail. Thee powers of darkness ne'er shall smite In tranquil sleep or wild delight. No one is there in all the laud Thine equal for the vigorous hand.
1 Youths of the Kshatriya class used to leave unshorn the side locks of their hair. These were called Kdka-pakska, or raven's wings.
* The Rakshas or giant Ravan, king of Lanka.
3 * The meaning of Asvins (from asva a horse, Persian asp, Greek f/7T7TO£, Latin equus, Welsh ech) is Horsemen. They were twin deities of whom frequent men- tion is made in the Vedas and the Indian myths. The Asvins have much in com- mon with the Dioscuri of Greece, and their mythical genealogy seems to indicate that their origin was astronomical. They were, perhaps, at first the morning star and evening star. They are said to be the children of the sun and the nymph Asvini, who is one of the lunar asterisms personi- fied. In the popular mythology they are regarded as the physicians of the Gods/ GORRESIO.
4 The word Kwndra (a young prince, a Childei is also a proper name of Skanda or Kartikeya God of War, the son of §iva and Uma. The babe was matured in the lire. See Appendix, Kdrtikeii Generartw Canto XXV.
THE RAMAYAN.
37 Thou, when thy lips pronounce the spell, Shalt have no peer in heaven or hell. None in the world with thee shall vie, O sinless one, in apt reply, In fortune, knowledge, wit, and tact, Wisdom to plan ana skill to act. Tliis double science take, and gain Glorv that shall for aye remain. Wisdom and judgment spring from each Of these fair spells whose use I teach. Hunger and thirst unknown to thee, High in the worlds thy rank shall be. For these two spells with might endued, Are the Great Father's heavenly brood, And thee, 0 Chief, may fitly grace, Thou glory of Kakutstha's race. Virtues which none can match are thine, Lord, from thy birth, of gifts divine, And now these spells of might shall cast Fresh radiance o'er the gifts thou hast.' Then Kama duly touched the wave, Raised suppliant hands, bowed low his head, And took the spells the hermit gave, Whose soul on contemplation fed. From him whose might these gifts en- hanced, A brighter beam of glory glanced: So shines in all his autumn blaze The Day-God of the thousand rays. The hermit's wants those youths supplied, As pupils use to holy guide. And tnen the night in sweet content On Sarju's pleasant bank they spent, CANTO XXV.
THE HERMITAGE OF LOVE.
Soon as appeared the morning light Up rose the mighty anchorite, And thus to youthful Rama said, Who lay upon his leafy bed: *High fate is hers who calls thee son: Arise, 'tis break of day; Rise, Chief, and let those rites be done Due at the morning's ray.'1 At that great sage's high behest Up sprang the princely pair, To bathing rites themselves addressed, And breathed the holiest prayer. Their morning task completed, they To Visvamitra came 1 * At the rising of the sun as well as at noon certain observances, invocations, and prayers were prescribed which might under no circumstances be omitted. One of the -,e observances was the recitation of the Savitri, a Vedic hymn to the Sun of wonderful beauty,' GOKRESIO.
That store of holy works, to pay The worship saints may claim. Then to the hallowed spot they went Along fair Sarju's side Where mix her waters confluent With three -pathed Ganga's tide.1 There was a sacred hermitage Where saints devout of mind Their lives through many a lengthened ago To penance had resigned. That pure abode the princes eyed With unrestrained delight, And thus unto the saint they cried, Rejoicing at the sight: ' Whose is that hermitage we see?
Who makes his dwelling there? Full of desire to hear are we: O Saint, the truth declare.' The hermit smiling made reply To the two boys' request: 1 Hear, Rama, who in days gone by This calm retreat possessed. Kandarpa in apparent form.
Called Kama2 by the wise, Dared Uma's3 new-wed lord to storm And make the God his prize, 'Gainst Sthanu's4 self, on rites austere And vow* intent,6 they say, His bold rash hand he dared to rear, Though Sthanu cried, Away! But the God's eye with scornful glare Fell terrible on him, Dissolved the shape that was so fair 1 Trrpathaga, Three -path- go, flowing in heaven, on earth, and under the earth, See Canto XLV.
* Tennyson's * Indian Cama,' the God of Love, known also by many other names, 3 Umd, or Pdrvati, was daughter of Himalaya. Monarch of mountains, and wife of £iva. See Kalidasa's Eumdra SambJiava, or Birth of the War- God.
4 Sthdnu. The Unmoving one, a name of $iva. ' 5 ' The practice of austerities, voluntary tortures, and mortifications was anciently universal in India, and was held by the Indians to be of immense efficacy. Hence they mortified themselves to expiate sing, to acquire merits, and to obtain super- human gifts and powers; the Gods them- selves sometimes exercised themselves in such austerities, either to raise themselves to greater power and grandeur, or to counteract the austerities of man which threatened to prevail over them and to deprive them of heaven...Such aus- terities were called in India tapas 'burn- ing ardour, fervent devotion) and he who practised them tapasvinS GOKRBSIO, THE RAMAYAN.
Book I.
And burnt up every limb. Since the great God's terrific rage Destroyed his form and frame, Kama iu each succeeding age Has borne Ananga's1 name. So, where his lovely form decayed, This land is Anga styled: Sacred to him of old this shade, And hermits undefiled. Here Scripture-talking elders sway Each sense with firm control, And penance-rites have washed away All sin from every soul. One night, fair boy, we here will spend, A pure stream on each hand, And with to-morrow's light will bend Our steps to yonder strand. Here let us bathe, and free from stain To that pure grove repair, Sacred to Kama, and remain One night in comfort there.' With penance' far-discerning eye The saintly men beheld Their coming, and with transport high Each holy bosom swelled. To Kusik's son the gift they gave That honoured guest should greet, Water they brought his feet to lave, And showed him honour meet. Rama and Lakshman next obtained In due degree their share. Then with sweet talk the guests remained, And charmed each listener there. The evening prayers were duly said With voices calm and low: Then on the ground each laid his head And slept till morning's glow.
CANTO XXVI.
THE FOREST OF TADAKA.
When the fair light of morning rose The princely tamers of their foes Followed, his morning worship o'er, The hermit to the river's shore. The high-souled men with thoughtful care A pretty barge had stationed there. All cried, * O lord, this barge ascend, And with thy princely followers bend To yonder side thy prosperous way With naught to check thee or delay.* Nor did the saint their rede reject: He bade farewell with due respect, And crossed, attended by the twain, That river rushing to the main. When now the bark was half way o'er, Rama and Lakshman heard the roar, The Bod'dets one.
That louder grew and louder yet, Of waves by dashing waters met. Then Rama asked the mighty seer: * What is the tumult that I hear Of waters cleft in mid career? ' Soon as the speech of Rama, stirred By deep desire to know, he heard, The pious saint began to tell What caused the waters' roar and swell: ' On high Kailasa's distant hill There lies a noble lake Whose waters, born from Brahma's will, The name of Manas1 take. Thence, hallowing where'er they flow,