Further, the Rāmāyana has been all along a reservoir upon which subsequent writers have drawn ceaselessly. Indeed most of the succeeding poems owe to the Mahabharata and the Rāmāyana for their subjects. Not to mention writers of less note, even Kalidasa's self has dunk deep of that fountain. Bhababhuti not less celebrated has composed a poem treating of the latter part of Rāma's life and saturated with a pathos which perhaps no other pen has surpassed.

To the antiquary and the student of oriental literature and manners, a knowledge of the Rāmāyana is simply indispensable. Together with the Mahabharata with which it is joined in popular parlance, and with which it goes hand in hand in compass and variety of information, but to which its superiority is pronounced in point of epic excellence and consistency and uniformity of execution, the Rāmāyana constitutes the great repository of wisdom and learning, the manners and customs of the ancient Hindus. Indeed, the adage current in our socity with regard to the Mahabharata, "What is not in Bharat (Mahabharat), is not in Bharat (India)" applies to Ihe Rāmāyana as well. In it, cosmogony and theogony, the genealogies of kings and princes,—of human and extra-human beings, of Ashuras and Dānavas, of Yakshas and Gandharvas, and Shiddhas and Charanas; folklore and anecdotes and legends, and stories half- mythical and half-historical; descriptions of cities existing at a period long anterior to the age of Troy and Memphis, and the chronicles of kings that reigned before Priam and Busiris,—all these with others too numerous to enumerate, have been woven into the mighty web and woof of the magic drapery evolved by the so potent art of Valmiki.

Nor is the poem less interesting in a political point of view. It can hardly be questioned that all progress to be real and intrinsic must be developed out of the inherent tendencies of a nation—the feelings and sentiments and idiosyncracies into which it is born as well as those which have been stamped on its life and mind by the stress and exigencies of circumstances, social and political. For a nation, therefore, to govern another with such an object as that with which England has taken upon herself the Government of this country—namely, the progress and advancement of the children of the soil—a close and wide study of its laws, and institutions manners and customs, modes of thought and emotional proclivities becomes a thing of paramount interest. It is clear, hence, that to our rulers an acquaintance with such works as the Mahabharata and Rāmāyana is most important for wise and beneficient adminstration. Nor can it avail one to advance the seemingly unanswerable objection that treating of as they do a state of society divided from the real present by a huge and abyssmal gulf of time, such works can by no means serve as useful and faithful guides to the life and manners of Hindu society existing at this day. "In India," as Professor Monier Williams justly remarks, "the lapse of centuries is powerless in effecting radical changes in the foundation and constitution of Hindu society." The conservative character of the Hindu nation is proverbial. In India usages and observances, the rituals prescribed by the scriptures and the customs sanctioned by hoary age, are clung to with a tenacity that is proof against time and innovation; and those who think that England has materially swayed and influnced the social life of the people, labour, we make bold to say, under a lamentable delusion.

Having regard alike to the surpassing and matchless excellence of the poem itself both in its dramatic and lyric character, the extreme interest it possesses for antiquaries and students of oriental literature, and the importance with which its study is fraught politically to Englishmen, it is most desirable that the Rāmāyana should be presented before the public in an English garb. In consequence of its being composed originally in Sanskrit, it literally remains a sealed book to the majority of students. Few are the persons that can devote their time and energies to master Sanskrit—a language which of all languages existing on earth, is, in consequence of its highly complex and complicated grammar, as well as the indefiniteness which characterises it on account of its possessing countless synonyms, most difficult to master by a foreigner. Nay, we can perhaps safely go so far as to assert that very few amongst those Western scholars who have devoted their lives to the study of Sanskrit literature, have been able to enter into the spirit of that part of its vocabulary in which are couched those peculiarly Hindu ideas and sentiments that constitute the unique genius of the people. To translate, therefore, such a work as the Rāmāyana from the dead and indefinite Sanskrit into the living and real English, is, like unearthening a fossil and inspiring it with life; or rather like transferring a light from a bushel in which it has been hidden, to a mountain- top,—so that men may behold it and the surrounding objects by help of its grateful rays. Surely, to render a work from a dead tongue into a living language and specially such a language as English with all its resources, is literally taking it from its narrow and circumscribed sphere of influence, and placing it before the world at large—in fact, making it the common property and heritage of all mankind. The utility, therefore, we flatter ourselves, of this present literary undertaking, will recomend itself to all thinking-minds without any further elaboration on our part. Indeed, it would argue no common hardihood in him who despite common sense and reason, would endevour to maintain that the Epic of Valmiki published in an English garb (always provided that the execution do not fall far short of the requirements) would prove valueless as a contribution to the case of literature and culture.

In translating the Rāmāyana into English, we are concerned with a work composed by an illustrious ascetic passing his days in a hermitage in devout contemplation and the practice of rigid austerities and self-denial. It behoves us, therefore, to approach the task in a becoming spirit, with minds duly prepared and fitted. Let us, accordingly, begin by invoking Him whose presence can convert the foulest and the most unclean spot, pure and clean, "like the icicle that hangs on Dian's temple," or the hearts and aspirations of the Vestal Virgins, or pious saints ever engaged in meditating the Most High. May He in His infinite and eternal grace vouchsafe to purge our minds of all ignoble feelings and motives,—may He enable is to find delight in duty and doing His will! May our energies never flag while carrying the burden we have taken on our shoulders! May He enlighten our understanding to interpret aright and convey in clear and adequate language the great thoughts and sentiments of the sublime bard,—so that the English Rāmāyana being read by all the subjects of a Monarch on whose dominions the sun never sets, it may contribute to their constant profit and delight.

BĀLAKĀNDAM.

SECTION I.

The ascetic Vālmiki asked that best of sages and foremost of those conversant with words, ever engaged in austerities and Vaidika studies, Nārada saying,—"Who at present in this world is alike crowned with qualities, and endued with prowess, knowing duty, and grateful, and truthful, and firm in vow,—who is qualified by virtue of his character, and who is ever studious of the welfare of all creatures? Who is learned, hath studied society, and knoweth the art of pleasing his subjects? And who alone is ever lovely to behold? Who hath subdued his heart, and controlled his anger, is endowed with personal grace, and devoid of malice; and whom, enraged in battle, do even the gods, fear? Great is my curiosity to hear of such a person. Thou canst, O Maharshi[1] tell me of a man of this description." Hearing Valmiki's words, Nārada, cognizant of the three worlds, said with alacrity,—"Do thou listen! Rare as are the qualities mentioned by thee, I will, O sage, having duly considered, describe unto thee a person endued with them. There is one sprung from the line of Ikshwāku, known by the name of Rāma. He is of subdued soul and exceeding prowess; effulgent; endowed with patience; having senses under control; intelligent; learned in morality; eloquent; crowned with grace; the slayer of foes; broad-shouldered; possessed of mighty arms, a conch-shaped neck, fleshy jaws, and a broad chest; a powerful bowman; the repressor of foes; having plump shoulder-blades; of arms reaching down unto his knees; with a beautiful head, and a graceful forehead; and endowed with excellent might; having symmetrical limbs; and of a cool hue; and possessed of prowess; and having a well- developed chest; with expansive eyes; crowned with auspiciousness and favourable marks; knowing duty; firm in promise; aye engaged in the good of his subjects; of accomplished renown; furnished with knowledge; pure in body and spirit; modest towards superiors; versed in self-knowledge; like unto Prajāpati himself; blest with prosperity; protecting all; the destroyer of enemies, and supporter of all living beings; and the stay of order, practising all the duties of his class; and preserving those cleaving unto him; versed in the profundities of the Vedas and the Vedāngas; accomplished in archery; gifted with a good memory; ascertaining with rapidity the truth of things; the darling of all; unreproved; of unvanquished spirit; discerning; proficient in every branch of learning; ever resorted to by the good even as the ocean is, by the rivers; worthy of being honored; having an equal regard for all; and capable of filling the heart with ever-new sensations. Crowned with every grace; he enhanceth the joys of Kaucalya; being like unto the sea in gravity, and unto the Himavat in patience. In prowess, he is like unto Vishnu, and boasteth of the personal attractions of the Moon. In anger he resembleth the fire raging at the dissolution of all; and in forgiveness, he is like unto the Earth. In giving away, he is like unto (Kuvera) the Bestower of riches, and in truth, he is like another Dharma.

"Desirous of doing that which would be acceptable to subject, king Daçarātha, from fulness of affection, wished to instal as his associate in the kingdom his beloved and meritorious eldest son, Rāma, of infallible prowess, and endued with sterling virtues, and ever intent on the welfare of the people. Beholding the provisions for the installation, that lady the king's consort, Kaikeyi, who had previously been promised two boons, even asked for these, viz., the exile of Rāma, and the installation of Bharata. Bound by the ties of duty in consequence of that promise of his, king Daçarātha banished his favorite son Rāma. In pursuance of his father's promise, and with the view of compassing the pleasure of Kaikeyi, that heroic one, commanded by his sire, wended into the forest. And on the eve of his departure for the forest, that enhancer of Sumitrā's joy and favorite of his brother (Rāma), his dear brother Lakshmana, endowed with humility, displaying brotherliness, followed him out of affection. And as Rohini followeth the moon, Rāma's beloved spouse, sprung in Janaka's line—like unto an embodiment of Divine power— dear (unto Rāma) as life itself, and engaged in acts of good, and furnished with every auspicious mark, and the best of wives, followed Rāma. Having been followed far by his father Daçarātha along with the citizens, Rāma met with the virtuous and beloved king of the Nishādas; and then in company with Guha, Lakshmana,and Sitā, dismissed his charioteer on the banks of the Ganges at Sringaverapura. Then wending from one wood to another, and having crossed many broad rivers, they, in accordance with Bharadwāja's directions, arrived at the Chitrakuta; and constructing a romantic abode, the three began to live there as they listed. And they spent their days in delight, even like gods and Gandharbhas. And when Rāma had reached the Chitrakuta, king Daçarātha, distressed on account of his son, went to heaven, bewailing the latter. And when Daçarātha had ascended heaven, the mighty Bharata, although pressed by the Brāhmanas headed by Vasistha, to rule the kingdom, did not wish for dominion. And that hero went after Rāma into the forest, with the view of propitiating that worshipful one. And having come to the high- souled Rāma, with truth for his prowess, he besought his brother, with every mark of respect. And Rāma said unto Bharata these words,—"Thou too, O thou conversant with duty, art king." And the exceedingly generous, illustrious and mighty Rāma of a cheerful countenance did not wish for the kingdom, in consonance with his father's injunction. And having made over unto Bharata, as his substitute on the throne, his own sandals, Bharata's elder brother repeatedly forbade him. And then Bharata,finding his desire not obtained,touched Rāma's feet, and began to rule at Nandigrāma, expecting the return of Rāma. And when the auspicious Bharata, firm in promise and of subdued sense, had gone away, Rāma again perceiving there the influx of citizens and others, eagerly entered Dandaka. And having entered that mighty forest, the lotus-eyed Rāma slew the Rākshasa, Virādha, and saw Sarabhanga, Suitikshna, Agastya and Agastya's brother. And he then, directed by Agastya, gladly possessed himself of Indra's bow, the inexhaustible arrows, the scimitar, and the quiver. And while Rāma was dwelling there with the rangers of woods, the sages came to him in a body for the destruction of the Asuras and Rākshasas. Thereupon in the presence of those ascetics like unto flaming fire, inhabiting the Dandaka forest, he promised to slay those Rākshasas in battle. And it was while he was living there that, that dweller of Janasthāna, the Rākshasi Surpanakhā, capable of assuming any form at will, was disfigured. And it was while living there in the society of the inhabitants of Janasthāna, that Rāma slew in battle the Rākshasas Khara and Tricira and Dushana, together with their followers, who all had been stirred up by the words of Surpanakhā. And fourteen thousand Rikshasas were slain in that battle. And learning of the destruction of his relatives, Rāvana wrought into frenzy by anger, sought the aid of a Rakshasa named Māricha. And although strongly dissuaded by Māricha,saying "Thou ought not to enter into hostilities with that powerful one. Do thou, therefore, O Rāvana, excuse me!" Yet, disregarding those words of his, Rāvana, urged on by Fate, went into that asylum in company with Māricha. And that one (Māricha) commanding illusions, having drawn far the king's sons (Rāma and Lakshmana) he (Rāvana) carried away Rāma's wife, slaying the vulture Jatāyu. And beholding the vulture slain and learning of the carrying off of Mithilā's daughter, the descendant of Raghu, deprived of sense, bewailed in grief. And having with unassuaged sorrow burnt the vulture Jatayu, as he was searching for Sitā in that wood, he fell in with a Rākshasa, Kāvandha by name, of a dreadful and deformed shape. Having slain him, the mighty-armed one burnt his body,—and thereupon he went to heaven. And the Rākshasa addressed Rāma, saying, "Do thou, O descendant of Raghu, repair unto the female ascetic, Savari, conversant with all systems of morality." Reparing to Savari, that destroyer of foes, gifted with exceeding energy, Rāma, the son of Daçarātha, highly honored by Savari, met with Hanumān on the banks of the Pampā. Then, agreeably to Hanumān's advice, the exceedingly powerful Rāma saw Sugriva and detailed unto him all, specially touching Sitā. Then the monkey Sugriva, having heard all from Rāma, was well pleased with Rāma and in the presence of fire, made friends with him. Then the king of monkeys, out of friendship, mournfully related unto him all about his hostilities with Vāli. And then Rāma vowed that he would slay Vāli. Thereupon the monkey described unto Rāghava the prowess of Vāli, and he feared lest Rāma should not prove a match for Vāli. And with the view of convincing Rāghava (as to Vāli's might), Sugriva showed unto him the huge corpse of Dundabhi, resembling a large hill. And looking at the skeleton, Rāma endued with exceeding prowess, smiling the while, with his toe cast it off at the distance of full ninety miles. And with a single mighty shaft he pierced seven palmyra palms, a hill, and the sixth nether world, carrying conviction into Sugriva. Thus convinced, the mighty monkey well pleased went with Rāma towards the cave called Kishkinda. And having arrived there, that best of monkeys Sugriva of a tawney and golden hue, set up loud roars. And at those mighty sounds, out came the lord of monkeys and having obtained Tāra's consent, came before Sugriva for battle. Then Rāghava killed Vāli on the spot with a single shaft. And, in compliance with Sugriva's request, having slain Vāli in battle, Rāghava conferred the kingdon on Sugriva. Then that best of monkeys having summoned all the various monkeys, sent them in various directions it search of Janaka's daughter. Then at the suggestion of the vulture Sampāti, the mighty Hanumān crossed the salt sea extending for a hundred yojanas. And arriving at the city of Lankā, ruled by Rāvana, he found Sitā in the midst of an Asoka wood, absorbed in thought. And then having shown her the sign, he related unto her all about the friendship between Rāma and Sugriva, and having cheered Videha's daughter, he smashed the gate of the palace. Then having slain five generals, and seven counsellors' sons, and grinded the heroic Aksha, he was bound fast (by the arms of Indrajit). Then knowing that in virtue of the grand-sire's boon, he was free, he forgave those Rākshasas that were leading him (to Rāvana). Then having burnt down the city of Lankā, with the exception of the place occupied by Mithila's daughter, the mighty one returned, with the intention of delivering the glad tidings unto Rāma. And that one of immeasurable soul having come before the high souled Rāma, and circled him, addressed him, saying,—"I have truly seen Sitā." Then accompanied by Sugriva, Rāma repaired to the shore of the mighty ocean, and with shafts resembling the sun, vexed the deep. Then that lord of rivers—the Ocean—showed himself. And agreeably to the advice of the Ocean, Nala constructed a bridge (over the water). By that bridge Rāma went to the city of Lankā,—and slew Rāvana in battle. And having recovered Sitā, Rāma experienced high shame (in consequence of Sitā's having lived so long in Rāvana's place), and used harsh language towards Sitā in the presence of all. Incapable of hearing it, the chaste Sitā entered flaming fire. Thereupon assured by Agni as to the sinlessness of Sitā, Rāma became exceedingly pleased, and was honored by all the deities. And at the great act of Rāma's, the three worlds with all that was mobile and immobile in them, as well as the sages and gods, were well pleased with the mighty-souled Rāghava. Then installing that foremost of Rākshasas, Bibhisana, on the throne of Lankā, Rāma was perfectly easy, and rejoiced exceedingly. Then Rāma, obtaining a boon from the celestials, revived the monkeys fallen in battle, and surrounded by friends, set out for Ayodhyā on the car Pushpaka. And repairing to Bharadwāja's hermitage, Rāma, having truth for his prowess, despatched Hanumān to Bharata. Then talking over past affairs, accompanied with Sugriva, Rāma, mounted on the Pushpaka, departed for Nandigrama. Having arrived at Nandigrama, the sinless Rāma sheared himself of his matted locks along with his brothers, and, laving regained Sitā, got back his kingdom. And Daçarātha's son, the auspicious Rāma, lord of Ayodha, hath been ruling those happy subjects of his, even like a father. (During his reign) his subjects will enjoy happiness, and contentment, and become hale, and grow in righteousness, and be devoid of mental disquietude and disease, and free from the fear of famine. And no person is to witness his son's death, and women will be ever chaste, and never bear widowhood. And no fear of conflagration (will exercise people), nor creatures be drowned in water. And no danger will come from the wind, —nor any suffer from fever. And no fear will come from hunger, Or from thieves. And cities and provinces will be filled with corn and wealth. And all will live happily as at the Golden age, And having performed with countless gold an hundred horse sacrifices, and bestowed with due rites ayutas and kotis[2] of kine on learned persons, and countless wealth on famous Brāhmanas, Rāghava will establish an hundred royal families, and will employ each of the four castes in its own duties. And having reigned for ten thousand and as many hundred years, Rāma will depart for the regions of Brahā. He that readeth this sacred, sin-destroying, merit-bestowing history of Rāma like unto the Veda itself, becometh cleansed from all sin. And the man that readeth this Rāmāyana conferring length of days, after death, is honored in heaven, along with his sons, and grandsons, and relations. If a Brāhmana readeth it, he attaineth excellence in speech; if a Kshatriya, he acquireth lordship over landed possessions; if a Vaisya, abundance of wealth in trade; and if a Sudra, greatness."