APPENDIX.

Section XIII. Rávan Doomed.

Afterwards Rishyaśring said again to the King “I will perform another sacrificial act to secure thee a son.” Then the son of Vibháṇdak, 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, Brahmá too, the sovereign of the gods, with Stháṇu, and Náráyaṇa, chief of beings and the four supporters of the universe, and the divine mothers of all the celestials, met together there. To the Aśvamedha, the great sacrifice of the magnanimous monarch, came also Indra the glorious one, surrounded by the Maruts. Rishyaśring then supplicated the gods assembled for their share of the sacrifice (saying), “This devout king Daśaratha, who, through the desire of offspring, confiding in you, has performed sacred austerities, and who has offered to you the sacrifice called Aśvamedha, 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 Bráhman, 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 Prajápati the lord of mankind, and with joined hands addressed Brahmá the giver of blessings, “O Brahmá, the Ráksha Rávaṇa 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 Dánavas and the Yakshas have born (sic) all, (his oppression); this lord of Rákshas therefore distresses the universe; and, inflated by this promise unjustly vexes the divine sages, the Yakshas, and Gandharvas, the Asuras, and men: where Rávaṇa 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. Viśravas, distressed by his power, has abandoned Lanká and fled. O divine one save us from Rávaṇa, who fills the world with noise and tumult. O giver of desired things, be pleased to contrive a way for his destruction.”

Brahmá 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 Rákshasas [pg 508] and the serpents,’ I replied ‘Be it so.’ This Ráksha, through contempt, said nothing respecting man; therefore this wicked one shall be destroyed by man.” The gods, preceded by Śakra, hearing these words spoken by Brahmá, were filled with joy.

At this time Vishṇu 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 Brahmá, he drew near and stood before him. All the gods then addressed Vishṇu, “O Madhusudana, thou art able to abolish the distress of the distressed. We intreat thee, be our sanctuary, O Vishṇu.” Vishṇu 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 Aśvamedha for the purpose of obtaining offspring. For the sake of the good of the universe, we intreat thee, O Vishṇu, to become his son. Dividing thyself into four parts, in the wombs of his three consorts equal to Hari, Śrí, and Kirti, assume the sonship of king Daśaratha, the lord of Ayodhyá, eminent in the knowledge of duty, generous and illustrious, as the great sages. Thus becoming man, O Vishṇu, conquer in battle Rávaṇa, the terror of the universe, who is invulnerable to the gods. This ignorant Rákshasa Rávaṇa, 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.”

Vishṇu, 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 Brahmá, “Abandon fear; peace be with you; for your benefit having killed Rávaṇa 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 Vishṇu, 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 Daśaratha 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 Rávaṇa, 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 Rávaṇa, 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 Rávaṇ.

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 Vibhândaci filius, regis commodis intentus, parare sacrum, quo eius desiderium expleret. Iam'antea eo convenerant, ut suam quisque portionem acciperent, Dî cum fidicinum coelestium choris, Beatique cum Sapientibus; Brachman Superûm regnator, Sthânus nec non augustus Nârâyanus, 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 Dî Indra duce, ex oculis evanuerunt.

Superi vero, legitime in concilio congregati. Brachmanem mundi creatorem his verbis compellarunt: Tuo munere auctus, O Brachman! gigas nomine Râvanas, 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 Râvanas versatur. Ipse oceanus, vagis fluctibus redimitus, isto viso stat immotus; eiectus fuit e sede sua Cuvêrus, 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, Dî 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 Superûm primoribus. Quem laudibus celebratum reverenter Dî universi compellarunt. Tu animantium afflictorum es vindex, Madhûs interfector! quamobrem nos afflicti te apprecamur. Sis praesidio nobis numine tuo inconcusso. Dicite, inquit Vishnus, quid pro vobis facere [pg 510] me oporteat. Audito eius sermone, Dî 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 Râvanam, gravissimam mundi pestem, diis insuperabilem, O Vishnus! proelio caede. Gigas ille vecors Râvanas 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 Nârâyanus, 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 Vishnû interrogati Dî talia proferre: Terror nobis instat, O Vishnus! a Râvana 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, Superûm 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 Râvanam 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 Madhûs interfectorem hymnis, quales sedem aetheriam decent.

“Râvanam ilium insolentem, acri impetu actum, superbia elatum, Superûm hostem, tumultus cientem, bonorum piorumque pestem, humanitate assumpta pessamdare tuum est.”

Schlegel.

Caput XIV. IL MEZZO STABILITO PER UCCIDERE RÁVANO.

Ma Riseyasringo soggiunse poscia al re: Tappresterò io un altro rito santissimo, genitale, onde tu conseguisca la prole che tu bramí. E in quel punto stesso il saggio figliulo di Vibhândaco, intento alla prosperità del re, pose mano al sacro rito per condurre ad effetto il suo desiderio. Già 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, Sthânu e l' Augusto Nârâyana, i quattio custodi dell' universo e le Madri degli Iddu, i Yacsi insieme cogli Dei, e il sovrano, venerando Indra, visibile, circondato [pg 511] dalla schiera dei Maruti. Quivi così parlò Riscyasringo agli Dei venuti a partecipare del sacrifizio: Questo è il re Dasaratha, che per desiderio di progenie già s' astrinse ad osservanze austeré, e testè 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 ciò che chiedi; a te ed al re parimente si debbe da noi, O Brahmano, sommo pregio; canseguirà il re per questo sacro rito il suo suppremo desiderio. Ciò detto disparvero i Numi preceduti da Indra.

Poichè videro gli Dei compiersi debitamente dal gran Risci l'oblazione, venuti al cospetto di Brahma facitor del mondo, signor delle creature, così parlarono reverenti a lui dator di grazie: O Brahma, un Racsaso per nome Râvano, eui tu fosti largo del tuo favore, è 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 Dânavi nè 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. Colà dove si trova Râvano, più non isfavilla per timore il sole, più non spira il vento, più 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 Lancâ. Da questo Râvano, 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: Orsù! è 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 nè dai Serpenti; ma per disprezzo non fece menzione degli uomini quel Racso: or bene, sarà 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 quì 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 così parlò 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 già 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. Così esortato dagli Dei quivi presenti, l'augusto Nârâyana 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, così risposero gli Dei: Il nostro terrore. O Visnu, nasce da un Racsaso per nome Râvano, spavento dell' universo. Vestendo umano corpo, tu debbi esterminar costui. Nessuno fra i Celesti, fuorchè tu solo, è valevole ad uccidere quell' iniquo. Egli, O domator de' tuoi nemici, sostenne per lungo tempo acerbissime [pg 512] macerazioni: per esse fu di lui contento l'augusto sommo Genitore: e un di gli accordò 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, fuorchè dall' uomo, perciò, 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, è 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. Perciò, O terribile ai nemici è stabilita la morte di costui per opra d'un uomo; poich' un di per superbia del dono tutti sprezzò gli uomini. Tu, O supremo fra i Numi, dei, umanandoti, estirpare questo tremendo, superbo Ràvano, oltracotato, a noi nemico, terrore e flagello dei penitenti.

Gorresio.

XIV.

De nouveau Rishyaçringa tint ce langage au Monarque: “Je vais célébrer un autre sacrifice, afin que le ciel accorde à tes vœux les enfants que tu souhaites.” Cela dit, cherchant le bonheur du roi et pour l'accomplissement de son désir, le fils puissant de Vibhándaka se mit à célébrer ce nouveau sacrifice.

Là auparavant, étaient venus déjà recevoir une part de l' offrande les Dieux, accompagnés des Gaudharvas, et les Siddhas avec les Mounis divins, Brahma, le monarque des Souras, l' immuable Śiva, et l' auguste Náráyana, et les quatre gardiens vigilants du monde, et les mères des Immortels, et tous les Dieux, escortés des Yakshas, et le maître éminent du ciel, Indra, qui se manifestait aux yeux, environné par l' essaim des Maroutes. Alors ce jeune anachorète avait supplié tous les Dieux, que le désir d'une part dans l' offrande avait conduits á l' açwamédha, cette grande cérémonie de ce roi magnanime; et, dans ce moment, l' époux de Śántá les conjurait ainsi pour la seconde fois: “Cet homme en prières, c'est le roi Daçaratha, qui est privé de fils. Il est rempli d' une foi vive; il s'est infligé de pénibles austérités; il vous a déjà servi, divinités augustes, le sacrifice d'un açwa-médha, et maintenant il s'étudie encore à vous plaire avec ce nouveau sacrifice dans l'espérance que vous lui donnerez les fils, où tendent ses désirs. Versez donc sur lui votre bienveillance et daignez sourire à son vœu pour des fils. C'est pour lui que moi ici, les mains jointes, je vous adresse à tous mes supplications: envoyez-lui quatre fils, qui soient vantés dans les trois mondes!”

“Ouí! répondirent les Dieux au fils suppliant du rishi; tu mérites que nous t'écoutions avec faveur, toi, brahme saint, et même, en premier lieu, ce roi. Comme récompense de ces différents sacrifices, le monarque obtendra cet objet le plus cher de ses désirs.”

Ayant aussi parlé et vu que le grand saint avait mis fin suivant les rites à son pieux sacrifice, les Dieux, Indra à leur tête, s'évanouissent dans le vide des airs et se rendent vers l' architecte des mondes, le souverain des créatures, le donateur des biens, vers Brahma enfin, auquel tous, les mains jointes, ils adressent les paroles suivantes: “O Brahma, un rakshasa, nommé Râvana, tourne su [pg 513] mal les grâces, qu'il a reçues de toi. Dans son orgueil, il nous opprime tous; il opprime avec nous les grands anchorètes, qui se font un bonheur des macérations: car jadis, ayant su te plaire, O Bhagavat, il a reçu de toi ce don incomparable. ‘Oui, as-tu dit, exauçant le vœu du mauvais Génie; Dieu. Yaksha ou Démon ne pourra jamais causer ta mort!’ Et nous, par qui ta parole est respectée, nous avons tout supporté de ce roi des rakshasas, qui écrase de sa tyrannie les trois mondes, ou il promène l' injure impunément. Enorgueilli de ce don victorieux, il opprime indignement les Dieux, les rishis, les Yakshas, les Gandharvas, les Asouras et les enfants de Manou. Là ou se tient Râvana, la peur empêche le soleil d'échauffer, le vent craint de souffler, et le feu n'ose flamboyer. A son aspect, la guirlande même des grands flots tremble au sein de la mer. Accablé par sa vigueur indomptable, Kouvéra défait lui a cédé Lanká. Suave-nous donc, ô toi, qui reposes daus le bonheur absolu; sauve-nous de Râvana, le fléau des mondes. Daigne, ô toi, qui souris aux vœux du suppliant, daigne imaginer un expedient pour ôter la vie à ce cruel Démon.” Les Dieux ayant ainsi dénoncé leurs maux à Brahma, il réfléchit un instant et leur tint ce langage: “Bien, voici que j'ai découvert un moyen pour tuer ce Génie scélérat. Que ni les Dieux, a-t-il dit, ni les rishis, ni les Gandharvas ni les Yakshas, ni les rakshasas, ni les Nágas même ne puissent me donner la mort! Soit lui ai-je répondu. Mais, par dédain pour la force humaine, les hommes n'ont pas été compris daus sa demande. C'est donc par la main d' un homme, qu'il faut immoler ce méchant.” Ainsi tombée de la bouche du créateur, cette parole salutaire satisfit pleinement le roi des habitants du ciel et tous les Dieux avec lui. Lá, dans ce même instant, survint le fortuné Visnou, revêtu d' une splendeur infinie; car c'était a lui, que Brahma avait pensé dans son âme pour la mort du tyran. Celui-ci donc avec l'essaim des Immortels adresse à Vishnou ces paroles: “Meurtrier de Madhou, comme tu aimes á tirer de l'affliction les êtres malheureux, nous te supplions, nous qui sommes plongés dans la tristesse, Divinité 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 nommé Daçaratha; il a embrassé une très-duré pénitence; il a célébré même le sacrifice d'un açwa-medha, parce qu'il n'a point de fils et qu'il veut en obtenir du ciel. Il est inébranlable dans sa piété, il est vanté pour ses vertus; la justice est son caractère, la verite est sa parole. Acquiesce donc à notre demande, ô toi, Vishnou, et consens à naître comme son fils. Divisé en quatre portions de toi-même, daigne, ô toi, qui foules aux pieds tes ennemis, daigne t' incarner dans le sein de ses trois épouses, belles comme la déesse de la beauté.” Náráyana, le maître, non perceptible aux sens, mais qui alors s' était rendu visible, Náráyana répondit cette parole salutaire aux Dieux, qui i invitaient à cet heroique avatára. Quelle chose, une fois revêtu 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 démon Rávana, reprirent les Dieux; c'est lui, Vishnou, cette désolation des mondes, qui nous inspire un tel effroi. Enveloppe-toi d'un corps, humain, et qu'il te plaise arrâcher du monde cette blessante epine; car nul autre que toi parmi les habitants du ciel n'est capable d'immoler ce pécheur. Sache que longtemps il s'est imposé la plus austére pénitence, et que par elle il s'est rendu agreable au suprême ayeul de toutes les créatures. Aussi le distributeur ineffable des gràces lui a-t-il accordé ce don insigne d'être invulnérable à tous les êtres, l' [pg 514] homme seul excepté. Puisque, doué ainsi de cette faveur, la mort terrible et sûre ne peut venir à 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 résister, élevant au plus haut point l'ivresse de sa force, le vil rakshasa tourmente les Dieux, les rishis, les Gandharvas, les hommes sanctifiés par la pénitence; et, quoique, destructeur des sacrifices, lacérateur des Saintes Ecritures, ennemi des brahmes, dévorateur des hommes, cette faveur incomparable sauve de la mort Rávana le triste fléau des mondes. Il ose attaquer les rois, que défendant les chars de guerre, que remparent les élephants: d'autres blessés et mis en fuite, sont dissipés ça et là devant lui. Il a dévoré des saints, il a dévoré même une foule d'apsaras. Sans cesse, dans son délire, il s'amuse à tourmenter les sept mondes. Comme on vient de nous apprendre qu' il n'a point daigné parler d'eux ce jour, que lui fut donnée cette faveur, dont il abuse, entre dans un corps humain, ô toi, qui peux briser tes ennemis, et jette sans vie à tes pieds, roi puissant des treize Dieux, ce Rávana superbe, d'une force épouvantable, d'un orgueil immense, l'ennemi de tous les ascètes, ce ver, qui les ronge, cette cause de leurs gémissements.”

Ici, dans le premier tome du saint Râmâyana, Finit le quatorzième chapitre, nommé: Un Expédient pour tuer Rávana.

Hippolyte Fauche.

Uttarakánda.

The Rámáyan ends, epically complete, with the triumphant return of Ráma and his rescued queen to Ayodhyá 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 Válmíki's, which speaks of Ráma's glorious and happy reign and promises blessings to those who read and hear the Rámáyan, would be sufficient to show that, when these verses were added, the poem was considered to be finished. The Uttarakáṇḍa 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 Válmíki, and regard it as part of the Rámáyan.

Signor Gorresio has published an excellent translation of the Uttarakáṇḍa, 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 Ráma had returned to Ayodhyá 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 Brahmá, 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 Triṇavindu, 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 Viśravas. This son was, like his father, an austere and religious sage. He married the daughter of the muni Bharadvája, who bore him a son to whom Brahmá gave the name of Vaiśravaṇ-Kuvera (Sect. 3, vv. 1 ff.). He performed austerities for thousands of years, when he obtained from Brahmá as a boon that he should be one of the guardians of the world (along with Indra, Varuṇa, and Yáma) and the god of riches. He afterwards consulted his father Viśravas about an abode, and at his suggestion took possession of the city of Lanká, which had formerly been built by Viśvakarmán for the Rákshasas, but had been abandoned by them through fear of Vishṇu, and was at that time unoccupied. Ráma then (Sect. 4) says he is surprised to hear that Lanká had formerly belonged to the Rákshasas, 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 Vishṇu. Agastya replies that when Brahmá created the waters, he formed certain beings,—some of whom received the name of Rákshasas,—to guard them. The first Rákshasas kings were Heti and Praheti. Heti married a sister of Kála (Time). She bore him a son Vidyutkeśa, who in his turn took for his wife Lankatanka[t.]á, the daughter of Sandhyá (V. 21). She bore him a son Sukeśa, whom she abandoned, but he was seen by Śiva as he was passing by with his wife Párvatí, who made the child as old as his mother, and immortal, and gave him a celestial city. Sukeśa married a Gandharví called Devavatí who bore three sons, Mályavat, Sumáli and Máli. These sons practised intense austerities, when Brahmá appeared and conferred on them invincibility and long life. They then harassed the gods. Viśvakarmá gave them a city, Lanká, on the mountain Trikúṭa, on the shore of [pg 516] the southern ocean, which he had built at the command of Indra.… The three Rákshasa, Mályavat and his two brothers, then began to oppress the gods, rishis, etc.; who (Sect. 6, v. 1 ff.) in consequence resort for aid to Mahádeva, who having regard to his protégé Sukeśa the father of Mályavat, says that he cannot kill the Rákshasas, but advises the suppliants to go to Vishṇu, which they do, and receive from him a promise that he will destroy their enemies. The three Rákshasa kings, hearing of this, consult together, and proceed to heaven to attack the gods. Vishṇu prepares to meet them. The battle is described in the seventh section. The Rákshasas are defeated by Vishṇu with great slaughter, and driven back to Lanká, one of their leaders, Máli, being slain. Mályavat remonstrates with Vishṇu, who was assaulting the rear of the fugitives, for his unwarrior-like conduct, and wishes to renew the combat (Sect. 8, v. 3 ff.). Vishṇu replies that he must fulfil his promise to the gods by slaying the Rákshasas, and that he would destroy them even if they fled to Pátála. These Rákshasas, Agastya says, were more powerful than Rávaṇa, and, could only be destroyed by Náráyaṇa, i.e. by Ráma himself, the eternal, indestructible god. Sumáli with his family lived for along time in Pátála, while Kuvera dwelt in Lanká. In section 9 it is related that Sumáli once happened to visit the earth, when he observed Kuvera going in his chariot to see his father Viśravas. This leads him to consider how he might restore his own fortunes. He consequently desires his daughter Kaikasí to go and woo Viśravas, who receives her graciously. She becomes the mother of the dreadful Rávaṇa, of the huge Kumbhakarṇa, of Śúrpaṇakhá, and of the righteous Vibhishaṇa, who was the last son. These children grow up in the forest. Kumbhakarṇa goes about eating rishis. Kuvera comes to visit his father, when Kaikasí takes occasion to urge her son Rávaṇa to strive to become like his brother (Kuvera) in splendour. This Rávaṇa 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 Rávaṇa 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 Brahmá appears, and offers a boon. Rávaṇa 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 Brahmá together with the recovery of all the heads he had sacrificed and the power of assuming any shape he pleased. Vibhishaṇa asks as his boon that even amid the greatest calamities he may think only of righteousness, and that the weapon of Brahmá may appear to him unlearnt, etc. The god grants his request, and adds the gift of immortality. When Brahmá is about to offer a boon to Kumbhakarṇa, 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. Brahmá thinks on Sarasvatí, who arrives and, by Brahmá's command, enters into Kumbhakarṇa'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 Sarasvatí 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 Lanká to Rávaṇ.”1031 Rávaṇa marries (Sect. 12) Mandodarí the beautiful daughter of the Asur Maya whose [pg 517] name has several times occurred in the Rámáyan as that of an artist of wonderful skill. She bears a son Meghanáda or the Roaring Cloud who was afterwards named Indrajít 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 Rámáyan, form the subject of sections XIII., XIV. and XV. “The rather pretty story of Vedavatí is related in the seventeenth section, as follows: Rávaṇa in the course of his progress through the world, comes to the forest on the Himálaya, 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 Vedavatí, and is the vocal daughter of Vṛihaspati's son, the rishi Kuśadhwaja, 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 Vishṇu, the lord of the world, whom he desired for his son-in-law. Vedavatí then proceeds: ‘In order that I may fulfil this desire of my father in respect of Náráyaṇa, I wed him with my heart. Having entered into this engagement I practise great austerity. Náráyaṇa and no other than he, Purushottama, is my husband. From the desire of obtaining him, I resort to this severe observance.’ Rávaṇa'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 Vishṇu. 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 Vedavatí in the Krita age, has been born (in the Treta age) as the daughter of the king of the Janakas, and (has become) thy [Ráma's] bride; for thou art the eternal Vishṇu. 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 Sítá was the principal cause of Rávaṇa's death; but the function of destroying him is ascribed to Ráma.” On the words, “thou art Vishṇu,” in the preceding verse the same commentator remarks: “By this it is clearly affirmed that Sítá was Lakshmí.” This is what Paráśara says: “In the god's life as Ráma, she became Sítá, and in his birth as Krishṇa [she became] Rukminí.”1032

In the following section (XVIII.) “Rávaṇa is described as violently interrupting a sacrifice which is being performed by king Marutta, and the assembled [pg 518] gods in terror assume different shapes to escape; Indra becomes a peacock, Yáma a crow, Kuvera a lizard, and Varuṇa 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 (Varuṇa 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

Rávaṇ then attacks Arjuna or Kárttavírya the mighty king of Máhishmati on the banks of the Narmadá, and is defeated, captured and imprisoned by Arjuna. At the intercession of Pulastya (Sect. XXII.) he is released from his bonds. He then visits Kishkindhá where he enters into alliance with Báli the King of the Vánars: “We will have all things in common,” says Rávaṇ, “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 Yáma. 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. Yáma is defeated (Sect. XXVI.) by the giant, not so much by his superior power as because at the request of Brahmá Yáma refrains from smiting with his deadly weapon the Rákshas enemy to whom that God had once given the promise that preserved him. In the twenty-seventh section Rávaṇ goes “under the earth into Pátála the treasure-house of the waters inhabited by swarms of serpents and Daityas, and well defended by Varuṇ.” He subdues Bhogavatí the city ruled by Vásuki and reduces the Nágas or serpents to subjection. He penetrates even to the imperial seat of Varuṇ. 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 Rávaṇ and Mándhátá King of Ayodhyá, a distinguished ancestor of Ráma. Supernatural weapons are employed on both sides and the issue of the conflict is long doubtful. But at last Mándhátá 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 Gálava beheld the fight through the power given by contemplation, and with words of exhortation they parted King Mándhátá and the sovereign of the Rákshases. Rávaṇ 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 Meghanáda 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 Lanká. Brahmá intercedes (Sect. XXXVIII.) and Indrajít 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 Ráma by the sage Agastya to account for the stupendous strength of the monkey Hanumán, as it had been described in the Rámáyaṇa. Rama naturally wonders (as [pg 519] perhaps many readers of the Rámáyaṇa have done since) why a monkey of such marvellous power and prowess had not easily overcome Báli and secured the throne for his friend Sugríva. Agastya replies that Hanumán 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 Vánar is here given at length, but nothing else of importance is added to the tale already given in the Rámáyaṇa. The Rishis or saints then (Sect. XL.) return to their celestial seats, and the Vánars, Rákshases 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 Rámáyaṇ.

The story of Ráma and Sítá is then continued, and we meet with matter of more human interest. The winter is past and the pleasant spring-time is come, and Ráma and Sítá sit together in the shade of the Aśoka trees happy as Indra and Śachí when they drink in Paradise the nectar of the Gods. “Tell me, my beloved,” says Ráma, “for thou wilt soon be a mother, hast thou a wish in thy heart for me to gratify?” And Sítá 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 Ráma said: “Let not the thought trouble thee: thou shalt go to the grove of the ascetics.” But slanderous tongues have been busy in Ayodhyá, and Sítá has not been spared. Ráma 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 Rávaṇ. Ráma 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 Lakshmaṇ 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 Lakshmaṇ 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 Ráma and her unborn son, and she sends by Lakshmaṇ 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.”

Sítá is honourably received by the saint Válmíki 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 Kuśa and Lava. They are carefully brought up and are taught by Válmíki himself to recite the Rámáyaṇ. The years pass by: and Ráma at length determines to celebrate the Aśvamedha or Sacrifice of the Steed. Válmíki, with his two young pupils, attends the ceremony, and the unknown princes recite before the delighted father the poem which recounts his deeds. Ráma inquires into their history and recognizes them as his sons. Sítá is invited to return and solemnly affirm her innocence before the great assembly.

“But Sítá'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 [pg 520] when he ventured to paint her conscious purity as rebelling: ‘Beholding all the spectators, and clothed in red garments, Sítá 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 Ráma, so may Mádhaví the goddess of Earth, grant me a hiding-place.” As Sítá 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 Sítá 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 Mahábhárata the five victorious brothers abandon the hardly won throne to die one by one in a forlorn pilgrimage to the Himálaya; and in the same way Ráma 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 Ráma's terrestrial career is thus told in Sections 116 ff. of the Uttarakáṇda. Time, in the form of an ascetic, comes to his palace gate, and asks, as the messenger of the great rishi (Brahmá) to see Ráma. 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. Ráma informs Lakshmaṇ of all this, and desires him to stand outside. Time then tells Ráma that he has been sent by Brahmá, to say that when he (Ráma, i.e. Vishṇu) after destroying the worlds was sleeping on the ocean, he had formed him (Brahmá) from the lotus springing from his navel, and committed to him the work of creation; that he (Brahmá) had then entreated Ráma to assume the function of Preserver, and that the latter had in consequence become Vishṇu, being born as the son of Aditi, and had determined to deliver mankind by destroying Rávaṇa, and to live on earth ten thousand and ten hundred years; that period, adds Time, was now on the eve of expiration, and Ráma could either at his pleasure prolong his stay on earth, or ascend to heaven and rule over the gods. Ráma 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 Durvásas comes, and insists on seeing Ráma immediately, under a threat, if refused, of cursing Ráma and all his family.”

Lakshmaṇ, preferring to save his kinsman, though knowing that his own death must be the consequence of interrupting the interview of Ráma with Time, enters the palace and reports the rishi's message to Ráma. Ráma comes out, and [pg 521] when Durvásas has got the food he wished, and departed, Ráma reflects with great distress on the words of Time, which require that Lakshmaṇ should die. Lakshmaṇ however exhorts Ráma not to grieve, but to abandon him and not break his own promise. The counsellors concurring in this advice, Ráma abandons Lakshmaṇ, who goes to the river Sarayú, suppresses all his senses, and is conveyed bodily by Indra to heaven. The gods are delighted by the arrival of the fourth part of Vishṇu. Ráma then resolves to install Bharata as his successor and retire to the forest and follow Lakshmaṇ. Bharata however refuses the succession, and determines to accompany his brother. Ráma's subjects are filled with grief, and say they also will follow him wherever he goes. Messengers are sent to Śatrughna, the other brother, and he also resolves to accompany Ráma; 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 Śrí 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 Bráhmans, by the Gáyatrí, the Omkára, the Vashaṭkára, by rishis, by his women, female slaves, eunuchs, and servants. Bharata with his family, and Śatrughna, follow together with Bráhmans bearing the sacred fire, and the whole of the people of the country, and even with animals, etc., etc. Ráma, with all these attendants, comes to the banks of the Sarayú. Brahmá, 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. Ráma enters the waters of the Sarayú; and Brahmá utters a voice from the sky, saying: “Approach, Vishṇu; Rághava, thou hast happily arrived, with thy godlike brothers. Enter thine own body as Vishṇu or the eternal ether. For thou art the abode of the worlds: no one comprehends thee, the inconceivable and imperishable, except the large-eyed Máyá thy primeval spouse.” Hearing these words, Ráma enters the glory of Vishṇu with his body and his followers. He then asks Brahmá to find an abode for the people who had accompanied him from devotion to his person, and Brahmá appoints them a celestial residence accordingly.1037