He ceased: and Rama thus replied: "Be not this grace, O sire, denied. Those hasty words, that curse revoke Which from thy lips in anger broke: "Kaikeyi, be no longer mine: I cast thee off, both thee and thine." O father, let no sorrow fall On her or hers: thy curse recall." "Yea, she shall live, if so thou wilt," The sire replied, "absolved from guilt." Round Lakshman then his arms he threw, And moved by love began anew: "Great store of merit shall be thine, And brightly shall thy glory shine; Secure on earth thy brother's grace. And high in heaven shall be thy place. Thy glorious king obey and fear: To him the triple world is dear. God, saint, and sage, by Indra led, To Rama bow the reverent head, Nor from the Lord, the lofty-souled, Their worship or their praise withhold. Heart of the Gods, supreme is he, The One who ne'er shall cease to be."

On Sita then he looked and smiled; "List to my words" he said, "dear child, Let not thy gentle breast retain One lingering trace of wrath or pain. When by the fire thy truth be proved, By love for thee his will was moved. The furious flame thy faith confessed Which shrank not from the awful test: And thou, in every heart enshrined, Shalt live the best of womankind."

He ceased: he bade the three adieu, And home to heaven exulting flew.



Canto CXXII. Indra's Boon.

Then Indra, he whose fiery stroke Slew furious Paka, turned and spoke: "A glorious day, O chief, is this, Rich with the fruit of lasting bliss. Well pleased are we: we love thee well Now speak, thy secret wishes tell."

Thus spake the sovereign of the sky, And this was Rama's glad reply: "If I have won your grace, incline To grant this one request of mine. Restore, O King: the Vanar dead Whose blood for me was nobly shed. To life and strength my friends recall, And bring them back from Yama's hall. When, fresh in might the warriors rise, Prepare a feast to glad their eyes. Let fruits of every season glow, And streams of purest water flow."

Thus Raghu's son, great-hearted, prayed, And Indra thus his answer made: "High is the boon thou seekest: none Should win this grace but Raghu's son. Yet, faithful to the word I spake, I grant the prayer for thy dear sake. The Vanars whom the giants slew Their life and vigour shall renew. Their strength repaired, their gashes healed Whose torrents dyed the battle field, The warrior hosts from death shall rise Like sleepers when their slumber flies."

Restored from Yama's dark domain The Vanar legions filled the plain, And, round the royal chief arrayed, With wondering hearts obeisance paid. Each God the son of Raghu praised, And cried as loud his voice he raised: "Turn, King, to fair Ayodhya speed, And leave thy friends of Vanar breed. Thy true devoted consort cheer After long days of woe and fear. Bharat, thy loyal brother, see, A hermit now for love of thee. The tears of Queen Kausalya dry, And light with joy each stepdame's eye; Then consecrated king of men Make glad each faithful citizen."

They ceased: and borne on radiant cars Sought their bright home amid the stars.



Canto CXXIII. The Magic Car.

Then slept the tamer of his foes And spent the night in calm repose. Vibhishan came when morning broke, And hailed the royal chief, and spoke: "Here wait thee precious oil and scents, And rich attire and ornaments. The brimming urns are newly filled, And women in their duty skilled, With lotus-eyes, thy call attend, Assistance at thy bath to lend." "Let others," Rama cried, "desire These precious scents, this rich attire, I heed not such delights as these, For faithful Bharat, ill at ease, Watching for me is keeping now Far far away his rigorous vow. By Bharat's side I long to stand, I long to see my fatherland. Far is Ayodhya: long, alas, The dreary road and hard to pass."

"One day," Vibhishan cried, "one day Shall bear thee o'er that length of way. Is not the wondrous chariot mine, Named Pushpak, wrought by hands divine. The prize which Ravan seized of old Victorious o'er the God of Gold? This chariot, kept with utmost care, Will waft thee through the fields of air, And thou shalt light unwearied down In fair Ayodhya's royal town. But yet if aught that I have done Has pleased thee well, O Raghu's son; If still thou carest for thy friend, Some little time in Lanka spend; There after toil of battle rest Within my halls an honoured guest." Again the son of Raghu spake: "Thy life was perilled for my sake. Thy counsel gave me priceless aid: All honours have been richly paid. Scarce can my love refuse, O best Of giant kind, thy last request. But still I yearn once more to see My home and all most dear to me; Nor can I brook one hour's delay: Forgive me, speed me on my way."

He ceased: the magic car was brought. Of yore by Visvakarma wrought. In sunlike sheen it flashed and blazed; And Raghu's sons in wonder gazed.



Canto CXXIV. The Departure.

The giant lord the chariot viewed, And humbly thus his speech renewed: "Behold, O King, the car prepared: Now be thy further will declared." He ceased: and Rama spake once more: "These hosts who thronged to Lanka's shore Their faith and might have nobly shown, And set thee on the giants' throne. Let pearls and gems and gold repay The feats of many a desperate day, That all may go triumphant hence Proud of their noble recompense." Vibhishan, ready at his call, With gold and gems enriched them all. Then Rama clomb the glorious car That shone like day's resplendent star. There in his lap he held his dame Vailing her eyes in modest shame. Beside him Lakshman took his stand, Whose mighty bow still armed his hand, "O King Vibhishan," Rama cried, "O Vanar chiefs, so long allied, My comrades till the foemen fell, List, for I speak a long farewell. The task, in doubt and fear begun, With your good aid is nobly done. Leave Lanka's shore, your steps retrace, Brave warriors of the Vanar race. Thou, King Sugriva, true, through all, To friendship's bond and duty's call, Seek far Kishkindha with thy train And o'er thy realm in glory reign. Farewell, Vibhishan, Lanka's throne Won by our arms is now thine own, Thou, mighty lord, hast nought to dread From heavenly Gods by Indra led. My last farewell, 0 King, receive, For Lanka's isle this hour I leave."

Loud rose their cry in answer: "We, O Raghu's son, would go with thee. With thee delighted would we stray Where sweet Ayodhya's groves are gay, Then in the joyous synod view King-making balm thy brows bedew; Our homage to Kausalya pay, And hasten on our homeward way."

Their prayer the son of Raghu heard, And spoke, his heart with rapture stirred: "Sugriva, O my faithful friend, Vibhishan and ye chiefs, ascend. A joy beyond all joys the best Will fill my overflowing breast, If girt by you, O noble band, I seek again my native land." With Vanar lords in danger tried Sugriva sprang to Rama's side, And girt by chiefs of giant kind Vibhishan's step was close behind. Swift through the air, as Rama chose, The wondrous car from earth arose. And decked with swans and silver wings Bore through the clouds its freight of kings.



Canto CXXV. The Return.

Then Rama, speeding through the skies, Bent on the earth his eager eyes: "Look, Sita, see, divinely planned And built by Visvakarma's hand, Lanka the lovely city rest Enthroned on Mount Trikuta's crest Behold those fields, ensanguined yet, Where Vanar hosts and giants met. There, vainly screened by charm and spell, The robber Ravan fought and fell. There knelt Mandodari(1021) and shed Her tears in floods for Ravan dead. And every dame who loved him sent From her sad heart her wild lament. There gleams the margin of the deep, Where, worn with toil, we sank to sleep. Look, love, the unconquered sea behold, King Varun's home ordained of old, Whose boundless waters roar and swell Rich with their store of pearl and shell. O see, the morning sun is bright On fair Hiranyanabha's(1022) height, Who rose from Ocean's sheltering breast That Hanuman might stay and rest. There stretches, famed for evermore, The wondrous bridge from shore to shore. The worlds, to life's remotest day, Due reverence to the work shall pay, Which holier for the lapse of time Shall give release from sin and crime. Now thither bend, dear love, thine eyes Where green with groves Kishkindha lies, The seat of King Sugriva's reign, Where Bali by this hand was slain.(1023) There Rishyamuka's hill behold Bright gleaming with embedded gold. There too my wandering foot I set, There King Sugriva first I met. And, where yon trees their branches wave, My promise of assistance gave. There, flushed with lilies, Pampa shines With banks which greenest foliage lines, Where melancholy steps I bent And mourned thee with a mad lament. There fierce Kabandha, spreading wide His giant arms, in battle died. Turn, Sita, turn thine eyes and see In Janasthan that glorious tree: There Ravan, lord of giants slew Our friend Jatayus brave and true, Thy champion in the hopeless strife, Who gave for thee his noble life. Now mark that glade amid the trees Where once we lived as devotees. See, see our leafy cot between Those waving boughs of densest green, Where Ravan seized his prize and stole My love the darling of my soul. O, look again: beneath thee gleams Godavari the best of streams, Whose lucid waters sweetly glide By lilies that adorn her side. There dwelt Agastya, holy sage, In plantain-sheltered hermitage. See Sarabhanga's humble shed Which sovereign Indra visited. See where the gentle hermits dwell Neath Atri's rule who loved us well; Where once thine eyes were blest to see His sainted dame who talked with thee. Now rest thine eyes with new delight On Chitrakuta's woody height, See Jumna flashing in the sun Through groves of brilliant foliage run. Screened by the shade of spreading boughs. There Bharadvaja keeps his vows, There Ganga, river of the skies, Rolls the sweet wave that purifies, There Sringavera's towers ascend Where Guha reigns, mine ancient friend. I see, I see thy glittering spires, Ayodhya, city of my sires. Bow down, bow down thy head, my sweet, Our home, our long-lost home to greet."



Canto CXXVI. Bharat Consoled.

But Rama bade the chariot stay, And halting in his airy way, In Bharadvaja's holy shade His homage to the hermit paid. "O saint," he cried, "I yearn to know My dear Ayodhya's weal and woe. O tell me that the people thrive, And that the queens are yet alive."

Joy gleamed in Bhardvaja's eye, Who gently smiled and made reply: "Thy brother, studious of thy will, Is faithful and obedient still. In tangled twine he coils his hair: Thy safe return is all his care. Before thy shoes he humbly bends, And to thy house and realm attends. When first these dreary years began, When first I saw the banished man, With Sita, in his hermit coat, At this sad heart compassion smote. My breast with tender pity swelled: I saw thee from thy home expelled, Reft of all princely state, forlorn, A hapless wanderer travel-worn, Firm in thy purpose to fulfil Thy duty and thy father's will. But boundless is my rapture now: Triumphant, girt with friends, art thou. Where'er thy wandering steps have been, Thy joy and woe mine eyes have seen. Thy glorious deeds to me art known, The Brahmans saved, the foes o'erthrown. Such power have countless seasons spent In penance and devotion lent. Thy virtues, best of chiefs, I know, And now a boon would fain bestow. This hospitable gift(1024) receive: Then with the dawn my dwelling leave." The bended head of Rama showed His reverence for the grace bestowed; Then for each brave companion's sake He sought a further boon and spake:

"O let that mighty power of thine The road to fair Ayodhya line With trees where fruit of every hue The Vanars' eye and taste may woo, And flowers of every season, sweet With stores of honeyed juice, may meet." The hero ceased: the hermit bent His reverend head in glad assent; And swift, as Bharadvaja willed, The prayer of Rama was fulfilled. For many a league the lengthening road Trees thick with fruit and blossom showed With luscious beauty to entice The taste like trees of Paradise. The Vanars passed beneath the shade Of that delightful colonnade, Still tasting with unbounded glee The treasures of each wondrous tree.



Canto CXXVII. Rama's Message.

But Rama, when he first looked down And saw afar Ayodhya's town, Had called Hanuman to his side, The chief on whom his heart relied, And said: "Brave Vanar, good at need, Haste onward, to Ayodhya speed, And learn, I pray, if all be well With those who in the palace dwell. But as thou speedest on thy way Awhile at Sringavera stay. Tell Guha the Nishadas' lord, That victor, with my queen restored, In health and strength with many a friend Homeward again my steps I bend. Thence by the road that he will show On to Ayodhya swiftly go. There with my love my brother greet, And all our wondrous tale repeat. Say that victorious in the strife I come with Lakshman and my wife, Then mark with keenest eye each trace Of joy or grief on Bharat's face. Be all his gestures closely viewed, Each change of look and attitude. Where breathes the man who will not cling To all that glorifies a king? Where beats the heart that can resign An ancient kingdom, nor repine To lose a land renowned for breeds Of elephants and warrior steeds? If, won by custom day by day, My brother Bharat thirsts for sway, Still let him rule the nations, still The throne of old Ikshvaku fill. Go, mark him well: his feelings learn, And, ere we yet be near return."

He ceased: and, garbed in human form, Forth sped Hanuman swift as storm. Sublime in air he rose, and through The region of his father flew. He saw far far beneath his feet Where Ganga's flood and Jumna meet. Descending from the upper air He entered Sringavera, where King Guha's heart was well content To hear the message Rama sent. Then, with his mighty strength renewed, The Vanar chief his way pursued, Valukini was far behind, And Gomati with forests lined, And golden fields and pastures gay With flocks and herds beneath him lay. Then Nandigrama charmed his eye Where flowers were bright with every dye, And trees of lovely foliage made With meeting boughs delightful shade, Where women watched in trim array Their little sons' and grandsons' play. His eager eye on Bharat fell Who sat before his lonely cell. In hermit weed, with tangled hair, Pale, weak, and worn with ceaseless care. His royal pomp and state resigned For Rama still he watched and pined, Still to his dreary vows adhered, And royal Rama's shoes revered. Yet still the terror of his arm Preserved the land from fear and harm.

The Wind-God's son, in form a man, Raised reverent hands and thus began: "Fond greeting, Prince, I bring to thee, And Rama's self has sent it: he For whom thy spirit sorrows yet As for a hapless anchoret In Dandak wood, in dire distress, With matted hair and hermit dress. This sorrow from thy bosom fling, And hear the tale of joy I bring. This day thy brother shalt thou meet Exulting in his foe's defeat, Freed from his toil and lengthened vow, The light of victory on his brow, With Sita, Lakshman and his friends Homeward at last his steps he bends."

Then joy, too mighty for control, Rushed in full flood o'er Bharat's soul; His reeling sense and strength gave way, And fainting on the earth he lay, At length upspringing from the ground, His arms about Hanuman wound, With tender tears of rapture sprung, He dewed the neck to which he clung: "Art thou a God or man," he cried, "Whom love and pity hither guide? For this a hundred thousand kine, A hundred villages be thine. A score of maids of spotless lives To thee I give to be thy wives, Of golden hue and bright of face, Each lovely for her tender grace."

He ceased a while by joy subdued, And then his eager speech renewed.



Canto CXXVIII. Hanuman's Story.

"In doubt and fear long years have passed And glorious tidings come at last. True, true is now the ancient verse Which men in time of bliss rehearse: "Once only in a hundred years Great joy to mortal men appears." But now his woes and triumph tell, And loss and gain as each befell." He ceased: Hanuman mighty-souled The tale of Rama's wanderings told From that first day on which he stood In the drear shade of Dandak wood. He told how fierce Viradha fell; He told of Sarabhanga's cell Where Rama saw with wondering eyes Indra descended from the skies. He told how Surpanakhi came, Her soul aglow with amorous flame, And fled repulsed, with rage and tears, Reft of her nose and severed ears. He told how Rama's might subdued The giants' furious multitude; How Khara with the troops he led And Trisiras and Dushan bled: How Rama, tempted from his cot, The golden deer pursued and shot, And Ravan came and stole away The Maithil queen his hapless prey, When, as he fought, the dame to save, His noble life Jatayus gave: How Rama still the the search renewed, The robber to his hold pursued, Bridging the sea from shore to shore, And found his queen to part no more.(1025)



Canto CXXIX. The Meeting With Bharat.

O'erwhelmed with rapture Bharat heard The tale that all his being stirred, And, heralding the glad event, This order to Satrughna sent: "Let every shrine with flowers be gay Let incense burn and music play. Go forth, go forth to meet your king, Let tabours sound and minstrels sing, Let bards swell high the note of praise Skilled in the lore of ancient days, Call forth the royal matrons: call Each noble from the council hall. Send all we love and honour most, Send Brahmans and the warrior host, A glorious company to bring In triumph home our lord the king."

Great rapture filled Satrughna's breast, Obedient to his brother's hest. "Send forth ten thousand men" he cried, "Let brawny arms be stoutly plied, And, smoothing all with skilful care, The road for Kosal's king prepare. Then o'er the earth let thousands throw Fresh showers of water cool as snow, And others strew with garlands gay With loveliest blooms our monarch's way. On tower and temple porch and gate Let banners wave in royal state, And be each roof and terrace lined With blossoms loose and chaplets twined."

The nobles hasting forth fulfilled His order as Satrughna willed. Sublime on elephants they rode Whose gilded girths with jewels glowed. Attended close by thousands more Gay with the gear and flags they bore. A thousand chiefs their steeds bestrode, Their glittering cars a thousand showed. And countless hosts in rich array Pursued on foot their eager way. Veiled from the air with silken screens In litters rode the widowed queens. Kausalya first, acknowledged head And sovereign of the household, led: Sumitra next, and after, dames Of lower rank and humbler names. Then compassed by a white-robed throng Of Brahmans, heralded with song, With shouts of joy from countless throats, And shells' and tambours' mingled notes, And drums resounding long and loud, Exulting Bharat joined the crowd. Still on his head, well-trained in lore Of duty, Rama's shoes he bore. The moon-white canopy was spread With flowery twine engarlanded, And jewelled cheuries, meet to hold O'er Rama's brow, shone bright with gold, Though Nandigrama's town they neared, Of Rama yet no sign appeared. Then Bharat called the Vanar chief And questioned thus in doubt and grief: "Hast thou uncertain, like thy kind, A sweet delusive guile designed? Where, where is royal Rama? show The hero, victor of the foe. I gaze, but see no Vanars still Who wear each varied shape at will."

In eager love thus Bharat cried, And thus the Wind-God's son replied: "Look, Bharat, on those laden trees That murmur with the song of bees; For Rama's sake the saint has made Untimely fruits, unwonted shade. Such power in ages long ago Could Indra's gracious boon bestow. O, hear the Vanars' voices, hear The shouting which proclaims them near. E'en now about to cross they seem Sweet Gomati's delightful stream. I see, I see the car designed By Brahma's own creative mind, The car which, radiant as the moon, Moves at the will by Brahma's boon; The car which once was Ravan's pride, The victor's spoil when Ravan died. Look, there are Raghu's sons: between The brothers stands the rescued queen. There is Vibhishan full in view, Sugriva and his retinue."

He ceased: then rapture loosed each tongue: From men and dames, from old and young, One long, one universal cry, 'Tis he, 'tis Rama, smote the sky. All lighted down with eager speed From elephant and car and steed, And every joyful eye intent On Rama's moonbright face was bent. Entranced a moment Bharat gazed: Then reverential hands he raised, And on his brother humbly pressed The honours due to welcome guest. Then Bharat clomb the car to greet His king and bowed him at his feet, Till Rama raised him face to face And held him in a close embrace. Then Lakshman and the Maithil dame He greeted as he spoke his name(1026) He greeted next, supreme in place, The sovereign of the Vanar race, And Jambavan and Bali's son, And lords and chiefs, omitting none.(1027) Sugriva to his heart he pressed And thus with grateful words addressed: "Four brothers, Vanar king, were we, And now we boast a fifth in thee. By kindly acts a friend we know: Offence and wrong proclaim the foe." To King Vibhishan then he spake: "Well hast thou fought for Rama's sake." Nor was the brave Satrughna slow His reverential love to show To both his brothers, as was meet, And venerate the lady's feet. Then Rama to his mother came, Saw her pale cheek and wasted frame, With gentle words her heart consoled, And clasped her feet with loving hold. Then at Sumitra's feet he bent, And fair Kaikeyi's, reverent, Greeted each dame from chief to least, And bowed him to the household priest. Up rose a shout from all the throng: "O welcome, Rama, mourned so long. Welcome, Kausalya's joy and pride," Ten hundred thousand voices cried. Then Bharat placed, in duty taught, On Rama's feet the shoes he brought: "My King," he cried, "receive again The pledge preserved through years of pain, The rule and lordship of the land Entrusted to my weaker hand. No more I sigh o'er sorrows past, My birth and life are blest at last In the glad sight this day has shown, When Rama comes to rule his own."

He ceased: the faithful love that moved The prince's soul each heart approved; Nor could the Vanar chiefs refrain From tender tears that fell like rain. Then Rama, stirred with joy anew, His arms about his brother threw, And to the grove his course he bent Where Bharat's hermit days were spent. Alighting in that pure retreat He pressed the earth with eager feet. Then, at his hest, the car rose high And sailing through the northern sky Sped homeward to the Lord of Gold Who owned the wondrous prize of old.(1028)



Canto CXXX. The Consecration.

Then, reverent hand to hand applied, Thus Bharat to his brother cried: "Thy realm, O King, is now restored, Uninjured to the rightful lord. This feeble arm with toil and pain, The weighty charge could scarce sustain. And the great burthen wellnigh broke The neck untrained to bear the yoke. The royal swan outspeeds the crow: The steed is swift, the mule is slow, Nor can my feeble feet be led O'er the rough ways where thine should tread. Now grant what all thy subjects ask: Begin, O King, thy royal task. Now let our longing eyes behold The glorious rite ordained of old, And on the new-found monarch's head Let consecrating drops be shed."

He ceased; victorious Rama bent His head in token of assent. He sat, and tonsors trimmed with care His tangles of neglected hair Then, duly bathed, the hero shone With all his splendid raiment on. And Sita with the matrons' aid Her limbs in shining robes arrayed, Sumantra then, the charioteer, Drew, ordered by Satrughna near, And stayed within the hermit grove The chariot and the steeds he drove. Therein Sugriva's consorts, graced With gems, and Rama's queen were placed, All fain Ayodhya to behold: And swift away the chariot rolled. Like Indra Lord of Thousand Eyes, Drawn by fleet lions through the skies. Thus radiant in his glory showed King Rama as he homeward rode, In power and might unparalleled. The reins the hand of Bharat held. Above the peerless victor's head The snow-white shade Satrughna spread, And Lakshman's ever-ready hand His forehead with a chourie fanned. Vibhishan close to Lakshman's side Sharing his task a chourie plied. Sugriva on Satrunjay came, An elephant of hugest frame: Nine thousand others bore, behind, The chieftains of the Vanar kind All gay, in forms of human mould, With rich attire and gems and gold. Thus borne along in royal state King Rama reached Ayodbya's gate With merry noise of shells and drums And joyful shouts, He comes, he comes, A Brahman host with solemn tread, And kine the long procession led, And happy maids in ordered bands Threw grain and gold with liberal hands. Neath gorgeous flags that waved in rows On towers and roofs and porticoes. Mid merry crowds who sang and cheered The palace of the king they neared. Then Raghu's son to Bharat, best Of duty's slaves, these words addressed: "Pass onward to the monarch's hall. The high-souled Vanars with thee call, And let the chieftains, as is meet, The widows of our father greet. And to the Vanar king assign Those chambers, best of all, which shine With lazulite and pearl inlaid, And pleasant grounds with flowers and shade."

He ceased: and Bharat bent his head; Sugriva by the hand he led And passed within the palace where Stood couches which Satrughna's care, With robes and hangings richly dyed, And burning lamps, had seen supplied. Then Bharat spake: "I pray thee, friend, Thy speedy messengers to send, Each sacred requisite to bring That we may consecrate our king." Sugriva raised four urns of gold, The water for the rite to hold, And bade four swiftest Vanars flee And fill them from each distant sea. Then east and west and south and north The Vanar envoys hastened forth. Each in swift flight an ocean sought And back through air his treasure brought, And full five hundred floods beside Pure water for the king supplied. Then girt by many a Brahman sage, Vasishtha, chief for reverend age, High on a throne with jewels graced King Rama and his Sita placed. There by Jabali, far revered, Vijay and Kasyap's son appeared; By Gautam's side Katvayan stood, And Vamadeva wise and good, Whose holy hands in order shed The pure sweet drops on Rama's head. Then priests and maids and warriors, all Approaching at Vasishtha's call, With sacred drops bedewed their king, The centre of a joyous ring, The guardians of the worlds, on high, And all the children of the sky From herbs wherewith their hands were filled Rare juices on his brow distilled. His brows were bound with glistering gold Which Manu's self had worn of old, Bright with the flash of many a gem His sire's ancestral diadem. Satrughna lent his willing aid And o'er him held the regal shade: The monarchs whom his arm had saved The chouries round his forehead waved. A golden chain, that flashed and glowed With gems the God of Wind bestowed: Mahendra gave a glorious string Of fairest pearls to deck the king, The skies with acclamation rang, The gay nymphs danced, the minstrels sang. On that blest day the joyful plain Was clothed anew with golden grain. The trees the witching influence knew, And bent with fruits of loveliest hue, And Rama's consecration lent New sweetness to each flowret's scent. The monarch, joy of Raghu's line, Gave largess to the Brahmans, kine And steeds unnumbered, wealth untold Of robes and pearls and gems and gold. A jewelled chain, whose lustre passed The glory of the sun, he cast About his friend Sugriva's neck; And, Angad Bali's son to deck, He gave a pair of armlets bright With diamond and lazulite. A string of pearls of matchless hue Which gleams like tender moonlight threw Adorned with gems of brightest sheen, He gave to grace his darling queen. The offering from his hand received A moment on her bosom heaved; Then from her neck the chain she drew, A glance on all the Vanars threw, And wistful eyes on Rama bent As still she held the ornament. Her wish he knew, and made reply To that mute question of her eye: "Yea, love; the chain on him bestow Whose wisdom truth and might we know, The firm ally, the faithful friend Through toil and peril to the end."

Then on Hanuman's bosom hung The chain which Sita's hand had flung: So may a cloud, when winds are still With moon-lit silver gird a hill.

To every Vanar Rama gave Rich treasures from the mine and wave. And with their honours well content Homeward their steps the chieftains bent. Ten thousand years Ayodhya, blest With Rama's rule, had peace and rest, No widow mourned her murdered mate, No house was ever desolate. The happy land no murrain knew, The flocks and herds increased and grew. The earth her kindly fruits supplied, No harvest failed, no children died. Unknown were want, disease, and crime: So calm, so happy was the time.(1029)



APPENDIX.



Section XIII. Ravan Doomed.

Afterwards Rishyasring said again to the King "I will perform another sacrificial act to secure thee a son." Then the son of Vibhandak, of subdued passions, seeking the happiness of the king, proceeded to perform the sacrifice for the accomplishment of his wishes. Hither were previously collected the gods, with the Gandharvas, the Siddhas and the sages, for the sake of receiving their respective shares, Brahma too, the sovereign of the gods, with Sthanu, and Narayana, chief of beings and the four supporters of the universe, and the divine mothers of all the celestials, met together there. To the Asvamedha, the great sacrifice of the magnanimous monarch, came also Indra the glorious one, surrounded by the Maruts. Rishyasring then supplicated the gods assembled for their share of the sacrifice (saying), "This devout king Dasaratha, who, through the desire of offspring, confiding in you, has performed sacred austerities, and who has offered to you the sacrifice called Asvamedha, is about to perform another sacrifice for the sake of obtaining sons: To him thus desirous of offspring be pleased to grant the blessing: I supplicate you all with joined hands. May he have four sons, renowned through the universe." The gods replied to the sage's son supplicating with joined hands, "Be it so: thou, O Brahman, art ever to be regarded by us, as the king is in a peculiar manner. The lord of men by this sacrifice shall obtain the great object of his desires." Having thus said, the gods preceded by Indra, disappeared.

They all then having seen that (sacrifice) performed by the great sage according to the ordinance went to Prajapati the lord of mankind, and with joined hands addressed Brahma the giver of blessings, "O Brahma, the Raksha Ravana by name, to whom a blessing was awarded by thee, through pride troubleth all of us the gods, and even the great sages, who perpetually practise sacred austerities. We, O glorious one, regarding the promise formerly granted by thy kindness that he should be invulnerable to the gods, the Danavas and the Yakshas have born (sic) all, (his oppression); this lord of Rakshas therefore distresses the universe; and, inflated by this promise unjustly vexes the divine sages, the Yakshas, and Gandharvas, the Asuras, and men: where Ravana remains there the sun loses his force, the winds through fear of him do not blow; the fire ceases to burn; the rolling ocean, seeing him, ceases to move its waves. Visravas, distressed by his power, has abandoned Lanka and fled. O divine one save us from Ravana, who fills the world with noise and tumult. O giver of desired things, be pleased to contrive a way for his destruction."

Brahma thus informed by the devas, reflecting, replied, "Oh! I have devised the method for slaying this outrageous tyrant. Upon his requesting, 'May I be invulnerable to the divine sages, the Gaundharvas, the Yakshas, the Rakshasas and the serpents,' I replied 'Be it so.' This Raksha, through contempt, said nothing respecting man; therefore this wicked one shall be destroyed by man." The gods, preceded by Sakra, hearing these words spoken by Brahma, were filled with joy.

At this time Vishnu the glorious, the lord of the world, arrayed in yellow, with hand ornaments of glowing gold, riding on Vinateya, as the sun on a cloud, arrived with his conch, his discus, and his club in his hand. Being adored by the excellent celestials, and welcomed by Brahma, he drew near and stood before him. All the gods then addressed Vishnu, "O Madhusudana, thou art able to abolish the distress of the distressed. We intreat thee, be our sanctuary, O Vishnu." Vishnu replied, "Say, what shall I do?" The celestials hearing these his words added further. "The virtuous, the encourager of excellence, eminent for truth, the firm observer of his vows, being childless, is performing an Asvamedha for the purpose of obtaining offspring. For the sake of the good of the universe, we intreat thee, O Vishnu, to become his son. Dividing thyself into four parts, in the wombs of his three consorts equal to Hari, Sri, and Kirti, assume the sonship of king Dasaratha, the lord of Ayodhya, eminent in the knowledge of duty, generous and illustrious, as the great sages. Thus becoming man, O Vishnu, conquer in battle Ravana, the terror of the universe, who is invulnerable to the gods. This ignorant Rakshasa Ravana, by the exertion of his power, afflicts the gods, the Gandharvaa, the Siddhas, and the most excellent sages; these sages, the Gandharvas, and the Apsaras, sporting in the forest Nandana have been destroyed by that furious one. We, with the sages, are come to thee seeking his destruction. The Siddhas, the Gandharvas, and the Yakshas betake themselves to thee, thou art our only refuge; O Deva, afflicter of enemies, regard the world of men, and destroy the enemy of the gods."

Vishnu, the sovereign of the gods, the chief of the celestials, adored by all beings, being thus supplicated, replied to all the assembled gods (standing) before Brahma, "Abandon fear; peace be with you; for your benefit having killed Ravana the cruel, destructively active, the cause of fear to the divine sages, together with all his posterity, his courtiers and counsellors, and his relations, and friends, protecting the earth, I will remain incarnate among men for the space of eleven thousand years."

Having given this promise to the gods, the divine Vishnu, ardent in the work, sought a birth-place among men. Dividing himself into four parts, he whose eyes resemble the lotus and the pulasa, the lotus petal-eyed, chose for his father Dasaratha the sovereign of men. The divine sages then with the Gandharvas, the Rudras, and the (different sorts of) Apsaras, in the most excellent strains, praised the destroyer of Madhu, (saying) "Root up Ravana, of fervid energy, the devastator, the enemy of Indra swollen with pride. Destroy him, who causes universal lamentation, the annoyer of the holy ascetics, terrible, the terror of the devout Tapaswis. Having destroyed Ravana, tremendously powerful, who causes universal weeping, together with his army and friends, dismissing all sorrow, return to heaven, the place free from stain and sin, and protected by the sovereign of the celestial powers."

Thus far the Section, containing the plan for the death of Ravan.

CAREY AND MARSHMAN.



Caput XIV. RATIO NECANDI RAVANAE EXCOGITATA.

Prudens ille, voluminum sacrorum gnarus, responsum quod dederat aliquamdiu meditatus, mente ad se revocata regem deuno est effatus: Parabo tibi aliud sacrum, genitale, prolis masculae adipiscendae gratia, cum carminibus in ATHARVANIS exordio expressis rite peragendum. Tum coepit modestus Vibhandaci filius, regis commodis intentus, parare sacrum, quo eius desiderium expleret. Iam'antea eo convenerant, ut suam quisque portionem acciperent, Di cum fidicinum coelestium choris, Beatique cum Sapientibus; Brachman Superum regnator, Sthanus nec non augustus Narayanus, Indrasque almus, coram visendus Ventorum cohorte circumdatus, in magno isto sacrificio equino regis magnanimi. Ibidem vates ille deos, qui portiones suas accipiendi gratia advenerant, apprecatus, En inquit, hicce ex Dasarathus filiorum desiderio castimoniis adstrictus, fidei plenus, vestrum numen adoravit sacrificio equino. Nunc iterum accingit se ad aliud sacrum peragendum: quamobrem aequum est, ut filios cupienti vos faveatis. Ille ego, qui manus supplices tendo, vos universos pro eo apprecor: nascantur ei filii quatuor, faina per triplicem mundum clari. Divi supplicem vatis filium invicem affari: Fiat quod petis! Tu nobis, virsancte, imprimis es venerandus, nee minus rex ille; compos fiet voti sui egregii hominum princeps. Ita locuti Di Indra duce, ex oculis evanuerunt.

Superi vero, legitime in concilio congregati. BRACHMANEM mundi creatorem his verbis compellarunt: Tuo munere auctus, O Brachman! gigas nomine Ravanas, prae superbia nos omnes vexat, pariterque Sapientes castimoniis gaudentes. A te propitio olim ex voto ei hoc munus concessum fuit, ut ne a diis, Danuidis, Geniisve necari posset. Nos, oraculum tuum reveriti, facinora eius qualiacunque toleramus. At ille gigantum tyrannus ternos mundos gravibus iniuriis vexat Deos, Sapientes, Genios, Fidicines coelestes, Titanes, mortales denique, exsuperat ille aegre cohibendus, tuoque munere demens. Non ibi calet sol, neque Ventus prae timore spirat, nee flagrat ignis, ubi Ravanas versatur. Ipse oceanus, vagis fluctibus redimitus, isto viso stat immotus; eiectus fuit e sede sua Cuverus, huius robore vexatus. Ergo ingens nobis periculum imminet ab hoc gigante visu horribili; tuum est, alme Parens! auxilium parare, quo hic deleatur. Ita admonitus ille a diis universis, paulisper meditatus, Ehem! inquit, hancce inveni rationem nefarium istum necandi. Petierat is a me, ut a Gandharvis, a Geniis, a Divis, Danuibus Gigantibusque necari non posset et me annuente voto suo potitus est. Prae contemptu vero monstrum illud homines non commemoravit: ideo ab homine est necandus: nullum aliud exstat leti genus, quod ei sit fatale. Postquam audiverant gratum hunc sermonem BRACHMANIS ore prolatum, Di cum duce suo Indra summopere gaudio erecti sunt. Eodem temporis momento Vishnus, istuc accessit, splendore insignis, concham, discum et clavum manibus gestans, croceo vestitu, mundi dominus, vulturis Vinateii dorso, sicuti sol nimbo, vectus, armillas ex auro candente gerens, salutatus a Superum primoribus. Quem laudibus celebratum reverenter Di universi compellarunt. Tu animantium afflictorum es vindex, Madhus interfector! quamobrem nos afflicti te apprecamur. Sis praesidio nobis numine tuo inconcusso. Dicite, inquit Vishnus, quid pro vobis facere me oporteat. Audito eius sermone, Di hunc in modum respondent: Rex quidam, nomine Dasarathus, austeris castimoniis sese castigavit, litavit sacrificio equino, prolis cupidus et prole carens. Nostro hortatu tu, Vishnus, conditionem natorum eius subeas: ex tribus eius uxoribus, Pudicitiae, Venustatis et Famae similibus, nasci, velis, temetipsum quadrifariam dividens. Ibi tu in humanam naturam conversus Ravanam, gravissimam mundi pestem, diis insuperabilem, O Vishnus! proelio caede. Gigas ille vecors Ravanas Deos cum Fidicinum choris, Beatos et Sapientes praestantissimos vexat, audacia superbiens. Etenim ab hoc furioso Sapientes Fidicines et nymphae, ludentes in Nandano viridario, sunt proculcati. Tu es nostrum omnium summa salus, divine bellator! Ut deoram hostes extinguas, ad sortem humanam animum converte. Augustus ille Narayanus, diis hunc in modum coram hortantibus, eosdem apto hoc sermone compellavit: Quare, quaeso, hac in re negotium vestrum a me potissimum, corporea specie palam facto, est peragendum aut unde tantus vobis terror fuit iniectus? His verbis a Vishnu interrogati Di talia proferre: Terror nobis instat, O Vishnus! a Ravana mundi direptore; a quo nos vindicare, corpore humano assumpto, tuum est. Nemo alius coelicoiarum praeter te hunc scelestum enecare potis est. Nimirum ille, O hostium domitor! per diuturnum tempus sese excruciaverat severissima abstinentia, qua magnus hicce rerum Parens propitius ipsi redditus est. Itaque almus votorum sponsor olim ei concessit securitatem ab ommibus animantibus, hominibus tamen exceptis. Hinc ilium, voti compotem, non aliunde quam ab homine necis periculum urget: tu ergo, humanitate assumpta eum intertice. Sic monitus Vishnus, Superum princeps, quem mundus universus adorat, magnum Parentem oeterosque deos, in concilio congregatos, recti auctores, affatur: Mittite timorem; bene bobis eveniat! Vestrae salutis gratia, postquam praelio necavero Ravanam cum filiis nepotibusque, cum amicis, ministris, cognatis sociisque, crudelem istum aegre cohibendum, qui divinis Sapientibus terrorem meutit, per decem millia annorum decies centenis additis, commorabor in mortalium sedibus, orbem terrarum imperio regens. Tum divini sapientes et Fidicines conjuncti cum Rudris nympharumque choris celebravere Madhus interfectorem hymnis, quales sedem aetheriam decent.

"Ravanam ilium insolentem, acri impetu actum, superbia elatum, Superum hostem, tumultus cientem, bonorum piorumque pestem, humanitate assumpta pessamdare tuum est."

SCHLEGEL.



Caput XIV. IL MEZZO STABILITO PER UCCIDERE RAVANO.

Ma Riseyasringo soggiunse poscia al re: Tapprestero io un altro rito santissimo, genitale, onde tu conseguisca la prole che tu brami. E in quel punto stesso il saggio figliulo di Vibhandaco, intento alla prosperita del re, pose mano al sacro rito per condurre ad effetto il suo desiderio. Gia erano prima, per ricevere ciascuno la sua parte, qui convenuti al gran sacrifizio del re magnanimo l'Asvamedha, i Devi coi Gandharvi, i Siddhi e i Muni, Brahma Signor dei Sari, Sthanu e l' Augusto Narayana, i quattio custodi dell' universo e le Madri degli Iddu, i Yacsi insieme cogli Dei, e il sovrano, venerando Indra, visibile, circondato dalla schiera dei Maruti. Quivi cosi parlo Riscyasringo agli Dei venuti a partecipare del sacrifizio: Questo e il re Dasaratha, che per desiderio di progenie gia s' astrinse ad osservanze austere, e teste pieno di fede ha a voi, O eccelsi, sacrificato con un Asvamedha. Ora egli, sollecito d' aver figli, si dispone ad adempiere un nuovo rito; vogliate essere favorevole a lui che sospira progenie. Io alzo a voi supplici le mani, e voi tutti per lui imploro: nascano a lui quattro figli degni d'essere celebrati pei tre mondi. Risposero gli Dei al supplichevole figliuolo del Risci: Sia fatto cio che chiedi; a te ed al re parimente si debbe da noi, O Brahmano, sommo pregio; canseguira il re per questo sacro rito il suo suppremo desiderio. Cio detto disparvero i Numi preceduti da Indra.

Poiche videro gli Dei compiersi debitamente dal gran Risci l'oblazione, venuti al cospetto di Brahma facitor del mondo, signor delle creature, cosi parlarono reverenti a lui dator di grazie: O Brahma, un Racsaso per nome Ravano, eui tu fosti largo del tuo favore, e per superbia infesto a noi tutti e ai grandi Saggi penitenti. Un di, O Nume, augusto, tu propizio a lui gli accordasti il favore, ch' egli bramava, di non poter essere ucciso dagli Dei, dai Danavi ne dai Yacsi: noi venerando i tuoi oracoli, ogni cosa sopportiamo da costui. Quindi il signor dei Racsasi infesta con perpetue offese i tre mondi, i Devi, i Risci, i Yacsi ed i Gandharvi, gli Asuri e gli uomini: tutti egli opprime indegnamente inorgoglito pel tuo dono. Cola dove si trova Ravano, piu non isfavilla per timore il sole, piu non spira il vento, piu non fiammeggia il fuoco: l' oceano stesso cui fan corona i vasti flutti, veggendo costui, tutto si turba e si commuove. Stretto dalla forza di costui e ridotto allo stremo dovette Vaisravano abbandonare Lanca. Da questo Ravano, terror del mondo, tu ne proteggi, O almo Nume: degna, O dator d'ogni bene, trovar modo ad estirpar costui. Fatto di queste cose conscio dai Devi, stette alquanto meditando, poi rispose Brahma: Orsu! e stabilito il modo onde distruggere questo iniquo. Egli a me chiese, ed io gliel concessi, di non poter essere ucciso dai Devi, dai Risci, dai Gandharvi, dai Yacsi, dai Racsasi ne dai Serpenti; ma per disprezzo non fece menzione degli uomini quel Racso: or bene, sara quell' empio ucciso da un uomo. Udite le fauste parole profferte da Brahma, furono per ogni parte liete gli Iddii col loro duce Indra. In questo mezzo qui sopravvenne raggiante d'immensa luce il venerando Visnu, pensato da Brahma nell' immortal sua mente, siccome atto ad estirpar colui; Allora Brahma colla schiera de' Celesti cosi parlo a Visnu: Tu sei il conforto delle gente oppresse, O distruttor di Madhu: noi quindi a te supplichiamo afflitti: sia tu nostro sostegno, O Aciuto. Dite, loro rispose Visnu, quale cosa io debba far per voi; e gli Dei, udite queste parole, cosi soggiunsero: Un re per nome Dasaratha, giusto, virtuoso, veridico e pio, non ha progenie e la desidera: ei gia s' impose durissime penitenze, ed ora ha sacrificato con un Asvamedha: tu, per nostro consiglio, O Visnu, consenti a divenir suo figlio: fatte di te quattro parti, ti manifesta, O invocato dalle genti, nel seno delle quattro sue consorti, simili alla venusta Dea. Cosi esortato dagli Dei quivi presenti, l'augusto Narayana loro rispose queste opportune parole: Quale opra s'ha da me, fatto visible nel mondo, a compiere per voi, O Devi? e d'onde in voi cotal terrore? Intese le parole di Visnu, cosi risposero gli Dei: Il nostro terrore. O Visnu, nasce da un Racsaso per nome Ravano, spavento dell' universo. Vestendo umano corpo, tu debbi esterminar costui. Nessuno fra i Celesti, fuorche tu solo, e valevole ad uccidere quell' iniquo. Egli, O domator de' tuoi nemici, sostenne per lungo tempo acerbissime macerazioni: per esse fu di lui contento l'augusto sommo Genitore: e un di gli accordo propizio la sicurezza da tutti gli esseri, eccettutine gli uomini. Per questo favore a lui concesso nou ha egli a temere offesa da alcuna parte, fuorche dall' uomo, percio, assumendo la natura umana, costui tu uccidi. Egli, il peggior di tutti i Racsasi, insano per la forza che gli infonde il dono avuto, da travaglio ai Devi ed ai Gaudharvi, ai Risci, ai Muni ed ai mortali. Egli, sicuro da morte pel favore ottenuto, e turbatore dei sacrifizj, nemico ed uccisor dei Brahmi, divoratore degli uomini, peste del mondo. Da lui furono assaliti re coi loro carri ed elefanti; altri percessi e fugati si dispersero per ogni dove. Da lui furono divorati Risci ed Apsarase: egli insomma oltracotato continuamente e quasi per ischerzo tutti travaglia i sette mondi. Percio, O terribile ai nemici e stabilita la morte di costui per opra d'un uomo; poich' un di per superbia del dono tutti sprezzo gli uomini. Tu, O supremo fra i Numi, dei, umanandoti, estirpare questo tremendo, superbo Ravano, oltracotato, a noi nemico, terrore e flagello dei penitenti.

GORRESIO.



XIV.

De nouveau Rishyacringa tint ce langage au Monarque: "Je vais celebrer un autre sacrifice, afin que le ciel accorde a tes voeux les enfants que tu souhaites." Cela dit, cherchant le bonheur du roi et pour l'accomplissement de son desir, le fils puissant de Vibhandaka se mit a celebrer ce nouveau sacrifice.

La auparavant, etaient venus deja recevoir une part de l' offrande les Dieux, accompagnes des Gaudharvas, et les Siddhas avec les Mounis divins, Brahma, le monarque des Souras, l' immuable Siva, et l' auguste Narayana, et les quatre gardiens vigilants du monde, et les meres des Immortels, et tous les Dieux, escortes des Yakshas, et le maitre eminent du ciel, Indra, qui se manifestait aux yeux, environne par l' essaim des Maroutes. Alors ce jeune anachorete avait supplie tous les Dieux, que le desir d'une part dans l' offrande avait conduits a l' acwamedha, cette grande ceremonie de ce roi magnanime; et, dans ce moment, l' epoux de Santa les conjurait ainsi pour la seconde fois: "Cet homme en prieres, c'est le roi Dacaratha, qui est prive de fils. Il est rempli d' une foi vive; il s'est inflige de penibles austerites; il vous a deja servi, divinites augustes, le sacrifice d'un acwa-medha, et maintenant il s'etudie encore a vous plaire avec ce nouveau sacrifice dans l'esperance que vous lui donnerez les fils, ou tendent ses desirs. Versez donc sur lui votre bienveillance et daignez sourire a son voeu pour des fils. C'est pour lui que moi ici, les mains jointes, je vous adresse a tous mes supplications: envoyez-lui quatre fils, qui soient vantes dans les trois mondes!"

"Oui! repondirent les Dieux au fils suppliant du rishi; tu merites que nous t'ecoutions avec faveur, toi, brahme saint, et meme, en premier lieu, ce roi. Comme recompense de ces differents sacrifices, le monarque obtendra cet objet le plus cher de ses desirs."

Ayant aussi parle et vu que le grand saint avait mis fin suivant les rites a son pieux sacrifice, les Dieux, Indra a leur tete, s'evanouissent dans le vide des airs et se rendent vers l' architecte des mondes, le souverain des creatures, le donateur des biens, vers Brahma enfin, auquel tous, les mains jointes, ils adressent les paroles suivantes: "O Brahma, un rakshasa, nomme Ravana, tourne su mal les graces, qu'il a recues de toi. Dans son orgueil, il nous opprime tous; il opprime avec nous les grands anchoretes, qui se font un bonheur des macerations: car jadis, ayant su te plaire, O Bhagavat, il a recu de toi ce don incomparable. 'Oui, as-tu dit, exaucant le voeu du mauvais Genie; Dieu. Yaksha ou Demon ne pourra jamais causer ta mort!' Et nous, par qui ta parole est respectee, nous avons tout supporte de ce roi des rakshasas, qui ecrase de sa tyrannie les trois mondes, ou il promene l' injure impunement. Enorgueilli de ce don victorieux, il opprime indignement les Dieux, les rishis, les Yakshas, les Gandharvas, les Asouras et les enfants de Manou. La ou se tient Ravana, la peur empeche le soleil d'echauffer, le vent craint de souffler, et le feu n'ose flamboyer. A son aspect, la guirlande meme des grands flots tremble au sein de la mer. Accable par sa vigueur indomptable, Kouvera defait lui a cede Lanka. Suave-nous donc, o toi, qui reposes daus le bonheur absolu; sauve-nous de Ravana, le fleau des mondes. Daigne, o toi, qui souris aux voeux du suppliant, daigne imaginer un expedient pour oter la vie a ce cruel Demon." Les Dieux ayant ainsi denonce leurs maux a Brahma, il reflechit un instant et leur tint ce langage: "Bien, voici que j'ai decouvert un moyen pour tuer ce Genie scelerat. Que ni les Dieux, a-t-il dit, ni les rishis, ni les Gandharvas ni les Yakshas, ni les rakshasas, ni les Nagas meme ne puissent me donner la mort! Soit lui ai-je repondu. Mais, par dedain pour la force humaine, les hommes n'ont pas ete compris daus sa demande. C'est donc par la main d' un homme, qu'il faut immoler ce mechant." Ainsi tombee de la bouche du createur, cette parole salutaire satisfit pleinement le roi des habitants du ciel et tous les Dieux avec lui. La, dans ce meme instant, survint le fortune Visnou, revetu d' une splendeur infinie; car c'etait a lui, que Brahma avait pense dans son ame pour la mort du tyran. Celui-ci donc avec l'essaim des Immortels adresse a Vishnou ces paroles: "Meurtrier de Madhou, comme tu aimes a tirer de l'affliction les etres malheureux, nous te supplions, nous qui sommes plonges dans la tristesse, Divinite auguste, sois notre asyle!" "Dites! reprit Vishnou; que dois-je faire?" "Ayant oui les paroles de l'ineffable, tous les Dieux repondirent: Il est un roi nomme Dacaratha; il a embrasse une tres-dure penitence; il a celebre meme le sacrifice d'un acwa-medha, parce qu'il n'a point de fils et qu'il veut en obtenir du ciel. Il est inebranlable dans sa piete, il est vante pour ses vertus; la justice est son caractere, la verite est sa parole. Acquiesce donc a notre demande, o toi, Vishnou, et consens a naitre comme son fils. Divise en quatre portions de toi-meme, daigne, o toi, qui foules aux pieds tes ennemis, daigne t' incarner dans le sein de ses trois epouses, belles comme la deesse de la beaute." Narayana, le maitre, non perceptible aux sens, mais qui alors s' etait rendu visible, Narayana repondit cette parole salutaire aux Dieux, qui i invitaient a cet heroique avatara. Quelle chose, une fois revetu de cette incarnation, faudra-t-il encore que je fasse pour vous, et de quelle part vient la terreur, qui vous trouble ainsi? A ces mots du grand Vishnou: "C'est le demon Ravana, reprirent les Dieux; c'est lui, Vishnou, cette desolation des mondes, qui nous inspire un tel effroi. Enveloppe-toi d'un corps, humain, et qu'il te plaise arracher du monde cette blessante epine; car nul autre que toi parmi les habitants du ciel n'est capable d'immoler ce pecheur. Sache que longtemps il s'est impose la plus austere penitence, et que par elle il s'est rendu agreable au supreme ayeul de toutes les creatures. Aussi le distributeur ineffable des graces lui a-t-il accorde ce don insigne d'etre invulnerable a tous les etres, l' homme seul excepte. Puisque, doue ainsi de cette faveur, la mort terrible et sure ne peut venir a lui de nulle autre part que de l'homme, va, dompteur puissant de tes ennemis, va dans la condition humaine, et tue-le. Car ce don, auquel on ne peut resister, elevant au plus haut point l'ivresse de sa force, le vil rakshasa tourmente les Dieux, les rishis, les Gandharvas, les hommes sanctifies par la penitence; et, quoique, destructeur des sacrifices, lacerateur des Saintes Ecritures, ennemi des brahmes, devorateur des hommes, cette faveur incomparable sauve de la mort Ravana le triste fleau des mondes. Il ose attaquer les rois, que defendant les chars de guerre, que remparent les elephants: d'autres blesses et mis en fuite, sont dissipes ca et la devant lui. Il a devore des saints, il a devore meme une foule d'apsaras. Sans cesse, dans son delire, il s'amuse a tourmenter les sept mondes. Comme on vient de nous apprendre qu' il n'a point daigne parler d'eux ce jour, que lui fut donnee cette faveur, dont il abuse, entre dans un corps humain, o toi, qui peux briser tes ennemis, et jette sans vie a tes pieds, roi puissant des treize Dieux, ce Ravana superbe, d'une force epouvantable, d'un orgueil immense, l'ennemi de tous les ascetes, ce ver, qui les ronge, cette cause de leurs gemissements."

Ici, dans le premier tome du saint Ramayana, Finit le quatorzieme chapitre, nomme: UN EXPEDIENT POUR TUER RAVANA.

HIPPOLYTE FAUCHE.



Uttarakanda.

The Ramayan ends, epically complete, with the triumphant return of Rama and his rescued queen to Ayodhya and his consecration and coronation in the capital of his forefathers. Even if the story were not complete, the conclusion of the last Canto of the sixth Book, evidently the work of a later hand than Valmiki's, which speaks of Rama's glorious and happy reign and promises blessings to those who read and hear the Ramayan, would be sufficient to show that, when these verses were added, the poem was considered to be finished. The Uttarakanda or Last Book is merely an appendix or a supplement and relates only events antecedent and subsequent to those described in the original poem. Indian scholars however, led by reverential love of tradition, unanimously ascribe this Last Book to Valmiki, and regard it as part of the Ramayan.

Signor Gorresio has published an excellent translation of the Uttarakanda, in Italian prose, from the recension current in Bengal;(1030) and Mr. Muir has epitomized a portion of the book in the Appendix to the Fourth Part of his Sanskrit Texts (1862). From these scholars I borrow freely in the following pages, and give them my hearty thanks for saving me much wearisome labour.

"After Rama had returned to Ayodhya and taken possession of the throne, the rishis [saints] assembled to greet him, and Agastya, in answer to his questions recounted many particulars regarding his old enemies. In the Krita Yuga (or Golden Age) the austere and pious Brahman rishi Pulastya, a son of Brahma, being teased with the visits of different damsels, proclaimed that any one of them whom he again saw near his hermitage should become pregnant. This had not been heard by the daughter of the royal rishi Trinavindu, who one day came into Pulastya's neighbourhood, and her pregnancy was the result (Sect. 2, vv. 14 ff.). After her return home, her father, seeing her condition, took her to Pulastya, who accepted her as his wife, and she bore a son who received the name of Visravas. This son was, like his father, an austere and religious sage. He married the daughter of the muni Bharadvaja, who bore him a son to whom Brahma gave the name of Vaisravan-Kuvera (Sect. 3, vv. 1 ff.). He performed austerities for thousands of years, when he obtained from Brahma as a boon that he should be one of the guardians of the world (along with Indra, Varuna, and Yama) and the god of riches. He afterwards consulted his father Visravas about an abode, and at his suggestion took possession of the city of Lanka, which had formerly been built by Visvakarman for the Rakshasas, but had been abandoned by them through fear of Vishnu, and was at that time unoccupied. Rama then (Sect. 4) says he is surprised to hear that Lanka had formerly belonged to the Rakshasas, as he had always understood that they were the descendants of Pulastya, and now he learns that they had also another origin. He therefore asks who was their ancestor, and what fault they had committed that they were chased away by Vishnu. Agastya replies that when Brahma created the waters, he formed certain beings,—some of whom received the name of Rakshasas,—to guard them. The first Rakshasas kings were Heti and Praheti. Heti married a sister of Kala (Time). She bore him a son Vidyutkesa, who in his turn took for his wife Lankatankaṭa, the daughter of Sandhya (V. 21). She bore him a son Sukesa, whom she abandoned, but he was seen by Siva as he was passing by with his wife Parvati, who made the child as old as his mother, and immortal, and gave him a celestial city. Sukesa married a Gandharvi called Devavati who bore three sons, Malyavat, Sumali and Mali. These sons practised intense austerities, when Brahma appeared and conferred on them invincibility and long life. They then harassed the gods. Visvakarma gave them a city, Lanka, on the mountain Trikuta, on the shore of the southern ocean, which he had built at the command of Indra.… The three Rakshasa, Malyavat and his two brothers, then began to oppress the gods, rishis, etc.; who (Sect. 6, v. 1 ff.) in consequence resort for aid to Mahadeva, who having regard to his protege Sukesa the father of Malyavat, says that he cannot kill the Rakshasas, but advises the suppliants to go to Vishnu, which they do, and receive from him a promise that he will destroy their enemies. The three Rakshasa kings, hearing of this, consult together, and proceed to heaven to attack the gods. Vishnu prepares to meet them. The battle is described in the seventh section. The Rakshasas are defeated by Vishnu with great slaughter, and driven back to Lanka, one of their leaders, Mali, being slain. Malyavat remonstrates with Vishnu, who was assaulting the rear of the fugitives, for his unwarrior-like conduct, and wishes to renew the combat (Sect. 8, v. 3 ff.). Vishnu replies that he must fulfil his promise to the gods by slaying the Rakshasas, and that he would destroy them even if they fled to Patala. These Rakshasas, Agastya says, were more powerful than Ravana, and, could only be destroyed by Narayana, i.e. by Rama himself, the eternal, indestructible god. Sumali with his family lived for along time in Patala, while Kuvera dwelt in Lanka. In section 9 it is related that Sumali once happened to visit the earth, when he observed Kuvera going in his chariot to see his father Visravas. This leads him to consider how he might restore his own fortunes. He consequently desires his daughter Kaikasi to go and woo Visravas, who receives her graciously. She becomes the mother of the dreadful Ravana, of the huge Kumbhakarna, of Surpanakha, and of the righteous Vibhishana, who was the last son. These children grow up in the forest. Kumbhakarna goes about eating rishis. Kuvera comes to visit his father, when Kaikasi takes occasion to urge her son Ravana to strive to become like his brother (Kuvera) in splendour. This Ravana promises to do. He then goes to the hermitage of Gokarna with his brothers to perform austerity. In section 10 their austere observances are described: after a thousand years' penance Ravana throws his head into the fire. He repeats this oblation nine times after equal intervals, and is about to do it the tenth time, when Brahma appears, and offers a boon. Ravana asks immortality, but is refused. He then asks that he may be indestructible by all creatures more powerful than men; which boon is accorded by Brahma together with the recovery of all the heads he had sacrificed and the power of assuming any shape he pleased. Vibhishana asks as his boon that even amid the greatest calamities he may think only of righteousness, and that the weapon of Brahma may appear to him unlearnt, etc. The god grants his request, and adds the gift of immortality. When Brahma is about to offer a boon to Kumbhakarna, the gods interpose, as, they say, he had eaten seven Apsarases and ten followers of Indra, besides rishis and men; and beg that under the guise of a boon stupefaction may be inflicted on him. Brahma thinks on Sarasvati, who arrives and, by Brahma's command, enters into Kumbhakarna's mouth that she may speak for him. Under this influence he asks that he may receive the boon of sleeping for many years, which is granted. When however Sarasvati has left him, and he recovers his own consciousness, he perceives that he has been deluded. Kuvera by his father's advice, gives up the city of Lanka to Ravan."(1031) Ravana marries (Sect. 12) Mandodari the beautiful daughter of the Asur Maya whose name has several times occurred in the Ramayan as that of an artist of wonderful skill. She bears a son Meghanada or the Roaring Cloud who was afterwards named Indrajit from his victory over the sovereign of the skies. The conquest of Kuvera, and the acquisition of the magic self-moving chariot which has done much service in the Ramayan, form the subject of sections XIII., XIV. and XV. "The rather pretty story of Vedavati is related in the seventeenth section, as follows: Ravana in the course of his progress through the world, comes to the forest on the Himalaya, where he sees a damsel of brilliant beauty, but in ascetic garb, of whom he straightway becomes enamoured. He tells her that such an austere life is unsuited to her youth and attractions, and asks who she is and why she is leading an ascetic existence. She answers that she is called Vedavati, and is the vocal daughter of Vrihaspati's son, the rishi Kusadhwaja, sprung from him during his constant study of the Veda. The gods, gandharvas, etc., she says, wished that she should choose a husband, but her father would give her to no one else than to Vishnu, the lord of the world, whom he desired for his son-in-law. Vedavati then proceeds: 'In order that I may fulfil this desire of my father in respect of Narayana, I wed him with my heart. Having entered into this engagement I practise great austerity. Narayana and no other than he, Purushottama, is my husband. From the desire of obtaining him, I resort to this severe observance.' Ravana's passion is not in the least diminished by this explanation and he urges that it is the old alone who should seek to become distinguished by accumulating merit through austerity, prays that she who is so young and beautiful shall become his bride; and boasts that he is superior to Vishnu. She rejoins that no one but he would thus contemn that deity. On receiving this reply he touches the hair of her head with the tip of his finger. She is greatly incensed, and forthwith cuts off her hair and tells him that as he has so insulted her, she cannot continue to live, but will enter into the fire before his eyes. She goes on 'Since I have been insulted in the forest by thee who art wicked-hearted, I shall be born again for thy destruction. For a man of evil desire cannot be slain by a woman; and the merit of my austerity would be lost if I were to launch a curse against thee. But if I have performed or bestowed or sacrificed aught may I be born the virtuous daughter, not produced from the womb, of a righteous man.' Having thus spoken she entered the blazing fire. Then a shower of celestial flowers fell (from every part of the sky). It is she, lord, who, having been Vedavati in the Krita age, has been born (in the Treta age) as the daughter of the king of the Janakas, and (has become) thy [Rama's] bride; for thou art the eternal Vishnu. The mountain-like enemy who was [virtually] destroyed before by her wrath, has now been slain by her having recourse to thy superhuman energy." On this the commentator remarks: "By this it is signified that Sita was the principal cause of Ravana's death; but the function of destroying him is ascribed to Rama." On the words, "thou art Vishnu," in the preceding verse the same commentator remarks: "By this it is clearly affirmed that Sita was Lakshmi." This is what Parasara says: "In the god's life as Rama, she became Sita, and in his birth as Krishna [she became] Rukmini."(1032)

In the following section (XVIII.) "Ravana is described as violently interrupting a sacrifice which is being performed by king Marutta, and the assembled gods in terror assume different shapes to escape; Indra becomes a peacock, Yama a crow, Kuvera a lizard, and Varuna a swan; and each deity bestows a boon on the animal he had chosen. The peacock's tail recalls Indra's thousand eyes; the swan's colour becomes white, like the foam of the ocean (Varuna being its lord); the lizard obtains a golden colour; and the crow is never to die except when killed by a violent death, and the dead are to enjoy the funeral oblations when they have been devoured by the crows."(1033)

Ravan then attacks Arjuna or Karttavirya the mighty king of Mahishmati on the banks of the Narmada, and is defeated, captured and imprisoned by Arjuna. At the intercession of Pulastya (Sect. XXII.) he is released from his bonds. He then visits Kishkindha where he enters into alliance with Bali the King of the Vanars: "We will have all things in common," says Ravan, "dames, sons, cities and kingdoms, food, vesture, and all delights." His next exploit is the invasion of the kingdom of departed spirits and his terrific battle with the sovereign Yama. The poet in his description of these regions with the detested river with waves of blood, the dire lamentations, the cries for a drop of water, the devouring worm, all the tortures of the guilty and the somewhat insipid pleasures of the just, reminds one of the scenes in the under world so vividly described by Homer, Virgil, and Dante. Yama is defeated (Sect. XXVI.) by the giant, not so much by his superior power as because at the request of Brahma Yama refrains from smiting with his deadly weapon the Rakshas enemy to whom that God had once given the promise that preserved him. In the twenty-seventh section Ravan goes "under the earth into Patala the treasure-house of the waters inhabited by swarms of serpents and Daityas, and well defended by Varun." He subdues Bhogavati the city ruled by Vasuki and reduces the Nagas or serpents to subjection. He penetrates even to the imperial seat of Varun. The God himself is absent, but his sons come forth and do battle with the invader. The giant is victorious and departs triumphant. The twenty-eighth section gives the details of a terrific battle between Ravan and Mandhata King of Ayodhya, a distinguished ancestor of Rama. Supernatural weapons are employed on both sides and the issue of the conflict is long doubtful. But at last Mandhata prepares to use the mighty weapon "acquired by severe austerities through the grace and favour of Rudra." The giant would inevitably have been slain. But two pre-eminent Munis Pulastya and Galava beheld the fight through the power given by contemplation, and with words of exhortation they parted King Mandhata and the sovereign of the Rakshases. Ravan at last (Sect. XXXII.) returns homeward carrying with him in his car Pushpak the virgin daughters of kings, of Rishis, of Daityas, and Gandharvas whom he has seized upon his way. The thirty-sixth section describes a battle with Indra, in which the victorious Meghanada son of the giant, makes the King of the Gods his prisoner, binds him with his magic art, and carries him away (Sect. XXVII.) in triumph to Lanka. Brahma intercedes (Sect. XXXVIII.) and Indrajit releases his prisoner on obtaining in return the boon that sacrifice to the Lord of Fire shall always make him invincible in the coming battle. In sections XXXIX., XL, "we have a legend related to Rama by the sage Agastya to account for the stupendous strength of the monkey Hanuman, as it had been described in the Ramayana. Rama naturally wonders (as perhaps many readers of the Ramayana have done since) why a monkey of such marvellous power and prowess had not easily overcome Bali and secured the throne for his friend Sugriva. Agastya replies that Hanuman was at that time under a curse from a Rishi, and consequently was not conscious of his own might."(1034) The whole story of the marvellous Vanar is here given at length, but nothing else of importance is added to the tale already given in the Ramayana. The Rishis or saints then (Sect. XL.) return to their celestial seats, and the Vanars, Rakshases and bears also (Sect. XLIII.) take their departure. The chariot Pushpak is restored to its original owner Kuvera, as has already been related in the Ramayan.

The story of Rama and Sita is then continued, and we meet with matter of more human interest. The winter is past and the pleasant spring-time is come, and Rama and Sita sit together in the shade of the Asoka trees happy as Indra and Sachi when they drink in Paradise the nectar of the Gods. "Tell me, my beloved," says Rama, "for thou wilt soon be a mother, hast thou a wish in thy heart for me to gratify?" And Sita smiles and answers: "I long, O son of Raghu, to visit the pure and holy hermitages on the banks of the Ganges and to venerate the feet of the saints who there perform their rigid austerities and live on roots and berries. This is my chief desire, to stand within the hermits' grove were it but for a single day." And Rama said: "Let not the thought trouble thee: thou shalt go to the grove of the ascetics." But slanderous tongues have been busy in Ayodhya, and Sita has not been spared. Rama hears that the people are lamenting his blind folly in taking back to his bosom the wife who was so long a captive in the palace of Ravan. Rama well knows her spotless purity in thought, word, and deed, and her perfect love of him; but he cannot endure the mockery and the shame and resolves to abandon his unsuspecting wife. He orders the sad but still obedient Lakshman to convey her to the hermitage which she wishes to visit and to leave her there, for he will see her face again no more. They arrive at the hermitage, and Lakshman tells her all. She falls fainting on the ground, and when she recovers her consciousness sheds some natural tears and bewails her cruel and undeserved lot. But she resolves to live for the sake of Rama and her unborn son, and she sends by Lakshman a dignified message to the husband who has forsaken her: "I grieve not for myself," she says "because I have been abandoned on account of what the people say, and not for any evil that I have done. The husband is the God of the wife, the husband is her lord and guide; and what seems good unto him she should do even at the cost of her life."

Sita is honourably received by the saint Valmiki himself, and the holy women of the hermitage are charged to entertain and serve her. In this calm retreat she gives birth to two boys who receive the names of Kusa and Lava. They are carefully brought up and are taught by Valmiki himself to recite the Ramayan. The years pass by: and Rama at length determines to celebrate the Asvamedha or Sacrifice of the Steed. Valmiki, with his two young pupils, attends the ceremony, and the unknown princes recite before the delighted father the poem which recounts his deeds. Rama inquires into their history and recognizes them as his sons. Sita is invited to return and solemnly affirm her innocence before the great assembly.

"But Sita's heart was too full; this second ordeal was beyond even her power to submit to, and the poet rose above the ordinary Hindu level of women when he ventured to paint her conscious purity as rebelling: 'Beholding all the spectators, and clothed in red garments, Sita clasping her hands and bending low her face, spoke thus in a voice choked with tears: "as I, even in mind, have never thought of any other than Rama, so may Madhavi the goddess of Earth, grant me a hiding-place." As Sita made this oath, lo! a marvel appeared. Suddenly cleaving the earth, a divine throne of marvellous beauty rose up, borne by resplendent dragons on their heads: and seated on it, the goddess of Earth, raising Sita with her arm, said to her, "Welcome to thee!" and placed her by her side. And as the queen, seated on the throne, slowly descended to Hades, a continuous shower of flowers fell down from heaven on her head.'(1035)"

"Both the great Hindu epics thus end in disappointment and sorrow. In the Mahabharata the five victorious brothers abandon the hardly won throne to die one by one in a forlorn pilgrimage to the Himalaya; and in the same way Rama only regains his wife, after all his toils, to lose her. It is the same in the later Homeric cycle—the heroes of the Iliad perish by ill-fated deaths. And even Ulysses, after his return to Ithaca, sets sail again to Thesprotia, and finally falls by the hand of his own son. But in India and Greece alike this is an afterthought of a self-conscious time, which has been subsequently added to cast a gloom on the strong cheerfulness of the heroic age."(1036)

"The termination of Rama's terrestrial career is thus told in Sections 116 ff. of the Uttarakanda. Time, in the form of an ascetic, comes to his palace gate, and asks, as the messenger of the great rishi (Brahma) to see Rama. He is admitted and received with honour, but says, when he is asked what he has to communicate, that his message must be delivered in private, and that any one who witnesses the interview is to lose his life. Rama informs Lakshman of all this, and desires him to stand outside. Time then tells Rama that he has been sent by Brahma, to say that when he (Rama, i.e. Vishnu) after destroying the worlds was sleeping on the ocean, he had formed him (Brahma) from the lotus springing from his navel, and committed to him the work of creation; that he (Brahma) had then entreated Rama to assume the function of Preserver, and that the latter had in consequence become Vishnu, being born as the son of Aditi, and had determined to deliver mankind by destroying Ravana, and to live on earth ten thousand and ten hundred years; that period, adds Time, was now on the eve of expiration, and Rama could either at his pleasure prolong his stay on earth, or ascend to heaven and rule over the gods. Rama replies, that he had been born for the good of the three worlds, and would now return to the place whence he had come, as it was his function to fulfil the purposes of the gods. While they are speaking the irritable rishi Durvasas comes, and insists on seeing Rama immediately, under a threat, if refused, of cursing Rama and all his family."

Lakshman, preferring to save his kinsman, though knowing that his own death must be the consequence of interrupting the interview of Rama with Time, enters the palace and reports the rishi's message to Rama. Rama comes out, and when Durvasas has got the food he wished, and departed, Rama reflects with great distress on the words of Time, which require that Lakshman should die. Lakshman however exhorts Rama not to grieve, but to abandon him and not break his own promise. The counsellors concurring in this advice, Rama abandons Lakshman, who goes to the river Sarayu, suppresses all his senses, and is conveyed bodily by Indra to heaven. The gods are delighted by the arrival of the fourth part of Vishnu. Rama then resolves to install Bharata as his successor and retire to the forest and follow Lakshman. Bharata however refuses the succession, and determines to accompany his brother. Rama's subjects are filled with grief, and say they also will follow him wherever he goes. Messengers are sent to Satrughna, the other brother, and he also resolves to accompany Rama; who at length sets out in procession from his capital with all the ceremonial appropriate to the "great departure," silent, indifferent to external objects, joyless, with Sri on his right, the goddess Earth on his left, Energy in front, attended by all his weapons in human shapes, by the Vedas in the forms of Brahmans, by the Gayatri, the Omkara, the Vashatkara, by rishis, by his women, female slaves, eunuchs, and servants. Bharata with his family, and Satrughna, follow together with Brahmans bearing the sacred fire, and the whole of the people of the country, and even with animals, etc., etc. Rama, with all these attendants, comes to the banks of the Sarayu. Brahma, with all the gods and innumerable celestial cars, now appears, and all the sky is refulgent with the divine splendour. Pure and fragrant breezes blow, a shower of flowers falls. Rama enters the waters of the Sarayu; and Brahma utters a voice from the sky, saying: "Approach, Vishnu; Raghava, thou hast happily arrived, with thy godlike brothers. Enter thine own body as Vishnu or the eternal ether. For thou art the abode of the worlds: no one comprehends thee, the inconceivable and imperishable, except the large-eyed Maya thy primeval spouse." Hearing these words, Rama enters the glory of Vishnu with his body and his followers. He then asks Brahma to find an abode for the people who had accompanied him from devotion to his person, and Brahma appoints them a celestial residence accordingly.(1037)



ADDITIONAL NOTES.



Queen Fortune.

"A curious festival is celebrated in honour of this divinity (Lakshmi) on the fifth lunar day of the light half of the month Magha (February), when she is identified with Saraswati the consort of Brahma, and the goddess of learning. In his treatise on festivals, a great modern authority, Raghunandana, mentions, on the faith of a work called Samvatsara-sandipa, that Lakshmi is to be worshipped in the forenoon of that day with flowers, perfumes, rice, and water; that due honour is to be paid to inkstand and writing-reed, and no writing to be done. Wilson, in his essay on the Religious Festivals of the Hindus (works, vol. ii, p. 188. ff.) adds that on the morning of the 2nd February, the whole of the pens and inkstands, and the books, if not too numerous and bulky, are collected, the pens or reeds cleaned, the inkstands scoured, and the books wrapped up in new cloth, are arranged upon a platform, or a sheet, and strewn over with flowers and blades of young barley, and that no flowers except white are to be offered. After performing the necessary rites, … all the members of the family assemble and make their prostrations; the books, the pens, and ink having an entire holiday; and should any emergency require a written communication on the day dedicated to the divinity of scholarship, it is done with chalk or charcoal upon a black or white board."

CHAMBERS'S ENCYCLOPAEDIA. Lakshmi.



Indra.

"The Hindu Jove or Jupiter Tonans, chief of the secondary deities. He presides over swarga or paradise, and is more particularly the god of the atmosphere and winds. He is also regent of the east quarter of the sky. As chief of the deities he is called Devapati, Devadeva, Surapati, etc.; as lord of the atmosphere Divaspati; as lord of the eight Vasus or demigods, Fire, etc., Vasava; as breaking cities into fragments, Purandara, Puranda; as lord of a hundred sacrifices (the performance of a hundred Asvamedhas elevating the sacrificer to the rank of Indra) Satakratu, Satamakha; as having a thousand eyes, Sahasraksha; as husband of Sachi, Sachipati. His wife is called Sachi, Indrani, Sakrani, Maghoni, Indrasakti, Pulomaja, and Paulomi. His son is Jayanta. His pleasure garden or elysium is Nandana; his city, Amaravati; his palace, Vaijayanta; his horse, Uchchaihsravas, his elephant, Airavata; his charioteer, Matali."

PROFESSOR M. WILLIAMS'S English-Sanskrit Dictionary. Indra.



Vishnu.

"The second person of the Hindu triad, and the most celebrated and popular of all the Indian deities. He is the personification of the preserving power, and became incarnate in nine different forms, for the preservation of mankind in various emergencies. Before the creation of the universe, and after its temporary annihilation, he is supposed to sleep on the waters, floating on the serpent Sesha, and is then identified with Narayana. Brahma, the creator, is fabled to spring at that time from a lotus which grows from his navel, whilst thus asleep.… His ten avatars or incarnations are:

"1. The Matsya, or fish. In this avatar Vishnu descended in the form of a fish to save the pious king Satyavrata, who with the seven Rishis and their wives had taken refuge in the ark to escape the deluge which then destroyed the earth. 2, The Kurma, or Tortoise. In this he descended in the form of a tortoise, for the purpose of restoring to man some of the comforts lost during the flood. To this end he stationed himself at the bottom of the ocean, and allowed the point of the great mountain Mandara to be placed upon his back, which served as a hard axis, whereon the gods and demons, with the serpent Vasuki twisted round the mountain for a rope, churned the waters for the recovery of the amrita or nectar, and fourteen other sacred things. 3. The Varaha, or Boar. In this he descended in the form of a boar to rescue the earth from the power of a demon called 'golden-eyed,' Hiranyaksha. This demon had seized on the earth and carried it with him into the depths of the ocean. Vishnu dived into the abyss, and after a contest of a thousand years slew the monster. 4. The Narasinha, or Man-lion. In this monstrous shape of a creature half-man, half-lion, Vishnu delivered the earth from the tyranny of an insolent demon called Hiranyakasipu. 5. Vamana, or Dwarf. This avatar happened in the second age of the Hindus or Tretayug, the four preceding are said to have occurred in the first or Satyayug; the object of this avatar was to trick Bali out of the dominion of the three worlds. Assuming the form of a wretched dwarf he appeared before the king and asked, as a boon, as much land as he could pace in three steps. This was granted; and Vishnu immediately expanding himself till he filled the world, deprived Bali at two steps of heaven and earth, but in consideration of some merit, left Patala still in his dominion. 6. Parasurama. 7. Ramchandra. 8. Krishna, or according to some Balarama. 9. Buddha. In this avatar Vishnu descended in the form of a sage for the purpose of making some reform in the religion of the Brahmins, and especially to reclaim them from their proneness to animal sacrifice. Many of the Hindus will not allow this to have been an incarnation of their favourite god. 10. Kalki, or White Horse. This is yet to come. Vishnu mounted on a white horse, with a drawn scimitar, blazing like a comet, will, according to prophecy, end this present age, viz. the fourth or Kaliyug, by destroying the world, and then renovating creation by an age of purity."

WILLIAM'S DICTIONARY. Vishnu.



Siva.

"A celebrated Hindu God, the Destroyer of creation, and therefore the most formidable of the Hindu Triad. He also personifies reproduction, since the Hindu philosophy excludes the idea of total annihilation without subsequent regeneration. Hence he is sometimes confounded with Brahma, the creator or first person of the Triad. He is the particular God of the Tantrikas, or followers of the books called Tantras. His worshippers are termed Saivas, and although not so numerous as the Vaishnavas, exalt their god to the highest place in the heavens, and combine in him many of the attributes which properly belong to the other deities. According to them Siva is Time, Justice, Fire, Water, the Sun, the Destroyer and Creator. As presiding over generation, his type is the Linga, or Phallus, the origin probably of the Phallic emblem of Egypt and Greece. As the God of generation and justice, which latter character he shares with the god Yama, he is represented riding a white bull. His own colour, as well as that of the bull, is generally white, referring probably to the unsullied purity of Justice. His throat is dark-blue; his hair of a light reddish colour, and thickly matted together, and gathered above his head like the hair of an ascetic. He is sometimes seen with two hands, sometimes with four, eight, or ten, and with five faces. He has three eyes, one being in the centre of his forehead, pointing up and down. These are said to denote his view of the three divisions of time, past, present, and future. He holds a trident in his hand to denote, as some say, his relationship to water, or according to others, to show that the three great attributes of Creator, Destroyer, and Regenerator are combined in him. His loins are enveloped in a tiger's skin. In his character of Time, he not only presides over its extinction, but also its astronomical regulation. A crescent or half-moon on his forehead indicates the measure of time by the phases of the moon; a serpent forms one of his necklaces to denote the measure of time by years, and a second necklace of human skulls marks the lapse and revolution of ages, and the extinction and succession of the generations of mankind. He is often represented as entirely covered with serpents, which are the emblems of immortality. They are bound in his hair, round his neck, wrists, waist, arms and legs; they serve as rings for his fingers, and earrings for his ears, and are his constant companions. Siva has more than a thousand names which are detailed at length in the sixty-ninth chapter of the Siva Purana."—WILLIAMS'S DICTIONARY, Siva.



Apsarases.

"Originally these deities seem to have been personifications of the vapours which are attracted by the sun, and form into mist or clouds: their character may be thus interpreted in the few hymns of the Rigveda where mention is made of them. At a subsequent period when the Gandharva of the Rigveda who personifies there especially the Fire of the Sun, expanded into the Fire of Lightning, the rays of the moon and other attributes of the elementary life of heaven as well as into pious acts referring to it, the Apsarasas become divinities which represent phenomena or objects both of a physical and ethical kind closely associated with that life; thus in the Yajurveda Sunbeams are called the Apsarasas associated with the Gandharva who is the Sun; Plants are termed the Apsarasas connected with the Gandharva Fire: Constellations are the Apsarasas of the Gandharva Moon: Waters the Apsarasas of the Gandharva Wind, etc. etc.… In the last Mythological epoch when the Gandharvas have saved from their elementary nature merely so much as to be musicians in the paradise of Indra, the Apsarasas appear among other subordinate deities which share in the merry life of Indra's heaven, as the wives of the Gandharvas, but more especially as wives of a licentious sort, and they are promised therefore, too, as a reward to heroes fallen in battle when they are received in the paradise of Indra; and while, in the Rigveda, they assist Soma to pour down his floods, they descend in the epic literature on earth merely to shake the virtue of penitent Sages and to deprive them of the power they would otherwise have acquired through unbroken austerities."—GOLDSTUeCKER'S Sanskrit Dictionary.



Vishnu's Incarnation As Rama.

"Here is described one of the avatars, descents or manifestations of Vishnu in a visible form. The word avatar signifies literally descent. The avatar which is here spoken of, that in which, according to Indian traditions, Vishnu descended and appeared upon earth in the corporeal form of Rama, the hero of the Ramayana, is the seventh in the series of Indian avatars. Much has been said before now of these avatars, and through deficient knowledge of the ideas and doctrines of India, they have been compared to the sublime dogma of the Christian Incarnation. This is one of the grossest errors that ignorance of the ideas and beliefs of a people has produced. Between the avatars of India and the Christian Incarnation there is such an immensity of difference that it is impossible to find any reasonable analogy that can approximate them. The idea of the avatars is intimately united with that of the Trimurti; the bond of connection between these two ideas is an essential notion common to both, the notion of Vishnu. What is the Trimurti? I have already said that it is composed of three Gods, Brahma (masculine), Vishnu the God of avatars, and Siva. These three Gods, who when reduced to their primitive and most simple expression are but three cosmogonical personifications, three powers or forces of nature, these Gods, I say, are here found, according to Indian doctrines, entirely external to the true God of India, or Brahma in the neuter gender. Brahma is alone, unchangeable in the midst of creation: all emanates from him, he comprehends all, but he remains extraneous to all: he is Being and the negation of beings. Brahma is never worshipped; the indeterminate Being is never invoked; he is inaccessible to the prayers as the actions of man; humanity, as well as nature, is extraneous to him. External to Brahma rises the Trimurti, that is to say, Brahma (masculine) the power which creates, Vishnu the power which preserves, and Siva the power which destroys: theogony here commences at the same time with cosmogony. The three divinities of the Trimurti govern the phenomena of the universe and influence all nature. The real God of India is by himself without power; real efficacious power is attributed only to three divinities who exist externally to him. Brahma, Vishnu, and Siva, possessed of qualities in part contradictory and attributes that are mutually exclusive, have no other accord or harmony than that which results from the power of things itself, and which is found external to their own thoughts. Such is the Indian Trimurti. What an immense difference between this Triad and the wonderful Trinity of Christianity! Here there is only one God, who created all, provides for all, governs all. He exists in three Persons equal to one another, and intimately united in one only infinite and eternal substance. The Father represents the eternal thought and the power which created, the Son infinite love, the Holy Spirit universal sanctification. This one and triune God completes by omnipotent power the great work of creation which, when it has come forth from His hands, proceeds in obedience to the laws which He has given it, governed with certain order by His infinite providence.

"The immense difference between the Trimurti of India and the Christian Trinity is found again between the avatars of Vishnu and the Incarnation of Christ. The avatar was effected altogether externally to the Being who is in India regarded as the true God. The manifestation of one essentially cosmogonical divinity wrought for the most part only material and cosmogonical prodigies. At one time it takes the form of the gigantic tortoise which sustains Mount Mandar from sinking in the ocean; at another of the fish which raises the lost Veda from the bottom of the sea, and saves mankind from the waters. When these avatars are not cosmogonical they consist in some protection accorded to men or Gods, a protection which is neither universal nor permanent. The very manner in which the avatar is effected corresponds to its material nature, for instance the mysterious vase and the magic liquor by means of which the avatar here spoken of takes place. What are the forms which Vishnu takes in his descents? They are the simple forms of life; he becomes a tortoise, a boar, a fish, but he is not obliged to take the form of intelligence and liberty, that is to say, the form of man. In the avatar of Vishnu is discovered the inpress of pantheistic ideas which have always more or less prevailed in India. Does the avatar produce a permanent and definitive result in the world? By no means. It is renewed at every catastrophe either of nature or man, and its effects are only transitory.… To sum up then, the Indian avatar is effected externally to the true God of India, to Brahma; it has only a cosmogonical or historical mission which is neither lasting nor decisive; it is accomplished by means of strange prodigies and magic transformations; it may assume promiscuously all the forms of life; it may be repeated indefinitely. Now let the whole of this Indian idea taken from primitive tradition be compared with the Incarnation of Christ and it will be seen that there is between the two an irreconcilable difference. According to the doctrines of Christianity the Everlasting Word, Infinite Love, the Son of God, and equal to Him, assumed a human body, and being born as a man accomplished by his divine act the great miracle of the spiritual redemption of man. His coming had for its sole object to bring erring and lost humanity back to Him; this work being accomplished, and the divine union of men with God being re-established, redemption is complete and remains eternal.

"The superficial study of India produced in the last century many erroneous ideas, many imaginary and false parallels between Christianity and the Brahmanical religion. A profounder knowledge of Indian civilization and religion, and philological studies enlarged and guided by more certain principles have dissipated one by one all those errors. The attributes of the Christian God, which by one of those intellectual errors, which Vico attributes to the vanity of the learned, had been transferred to Vishnu, have by a better inspired philosophy been reclaimed for Christianity, and the result of the two religions, one immovable and powerless, the other diffusing itself with all its inherent force and energy, has shown further that there is a difference, a real opposition, between the two principles."—GORRESIO.