The Ramayana-Book II-S1-Canto XXX-The Triumph of Love

[Anne Terri]

"GOD'S LIVING BIBLE ---- THE THIRD TESTAMENT ----- RESEARCH LIBRARY" ©*

THE RÁMÁYAN OF VÁLMÍKI

Translated into English Verse
BY
RALPH T. H. GRIFFITH, M. A.,
[(Ralph Thomas Hotchkin Griffith), b. 1826 d. 1906]
PRINCIPAL OF THE BENARES COLLEGE
London: Trübner & Co.
Benares: E. J. Lazarus and Co.
[1870-1874]

RAMAYANA-
BOOK II

CANTO XXX.: THE TRIUMPH OF LOVE.

The daughter of Videha's king,
While Ráma strove to soothe the sting
Of her deep anguish, thus began
Once more in furtherance of her plan:
And with her spirit sorely tried
By fear and anger, love and pride,
With keenly taunting words addressed
Her hero of the stately breast:
'Why did the king my sire, who reigns
O'er fair Videha's wide domains,
Hail Ráma son with joy unwise,
A woman in a man's disguise?
Now falsely would the people say,
By idle fancies led astray,
That Ráma's own are power and might,
As glorious as the Lord of Light.
Why sinkest thou in such dismay?
What fears upon thy spirit weigh,
That thou, O Ráma, fain wouldst flee
From her who thinks of naught but thee?
To thy dear will am I resigned
In heart and body, soul and mind,
As Sávitri gave all to one,
Satyaván, Dyumatsena's son. 1
Not e'en in fancy can I brook
To any guard save thee to look:
Let meaner wives their houses shame,
To go with thee is all my claim.
Like some low actor, deemst thou fit
Thy wife to others to commit--
Thine own, espoused in maiden youth,
Thy wife so long, unblamed for truth?
Do thou, my lord, his will obey
For whom thou losest royal sway,
To whom thou wouldst thy wife confide--
Not me, but thee, his wish may guide.
Thou must not here thy wife forsake,
And to the wood thy journey make,
Whether stern penance, grief, and care,
Or rule or heaven await thee there.
Nor shall fatigue my limbs distress
When wandering in the wilderness:
Each path which near to thee I tread
Shall seem a soft luxurious bed.
The reeds, the bushes where I pass,
The thorny trees, the tangled grass
Shall feel, if only thou be near,
Soft to my touch as skins of deer.
When the rude wind in fury blows,
And scattered dust upon me throws,
That dust, beloved lord, to me
Shall as the precious sandal be.
And what shall be more blest than I,
When gazing on the wood I lie
In some green glade upon a bed
With sacred grass beneath us spread?
The root, the leaf, the fruit which thou
Shalt give me from the earth or bough,
Scanty or plentiful, to eat,
Shall taste to me as Amrit sweet.
As there I live on flowers and roots
And every season's kindly fruits,
I will not for my mother grieve,
My sire, my home, or all I leave.
My presence, love, shall never add
One pain to make the heart more sad;

p. 130
I will not cause thee grief or care,
Nor be a burden hard to bear.
With thee is heaven, where'er the spot;
Each place is hell where thou art not.
Then go with me, O Ráma; this
Is all my hope and all my bliss.
If thou wilt leave thy wife who still
Entreats thee with undaunted will,
This very day shall poison close
The life that spurns the rule of foes.
How, after, can my soul sustain
The bitter life of endless pain,
When thy dear face, my lord, I miss!
No, death is better far than this.
Not for an hour could I endure
The deadly grief that knows not cure,
Far less a woe I could not shun
For ten long years, and three, and one.'
While fires of woe consumed her, such
Her sad appeal, lamenting much;
Then with a wild cry, anguish-wrung,
About her husband's neck she clung.
Like some she-elephant who bleeds
Struck by the hunter's venomed reeds,
So in her quivering heart she felt
The many wounds his speeches dealt.
Then, as the spark from wood is gained, 1
Down rolled the tear so long restrained:
The crystal moisture, sprung from woe,
From her sweet eyes began to flow,
As runs the water from a pair
Of lotuses divinely fair.
And Sítá's face with long dark eyes,
Pure as the moon of autumn skies,
Faded with weeping, as the buds
Of lotuses when sink the floods.
Around his wife his arms he strained,
Who senseless from her woe remained,
And with sweet words, that bade her wake
To life again, the hero spake:
'I would not with thy woe, my Queen,
Buy heaven and all its blissful sheen.
Void of all fear am I as He,
The self-existent God, can be.
I knew not all thy heart till now,
Dear lady of the lovely brow
So wished not thee in woods to dwell;
Yet there mine arm can guard thee well.
Now surely thou, dear love, wast made
To dwell with me in green wood shade.
And, as a high saint's tender mind
Clings to its love for all mankind,
So I to thee will ever cling,
Sweet daughter of Videha's king.
The good, of old, O soft of frame,
Honoured this duty's sovereign claim,
And I its guidance will not shun,
True as light's Queen is to the Sun.
I cannot, pride of Janak's line,
This journey to the wood decline:
My sire's behest, the oath he sware,
The claims of truth, all lead me there.
One duty, dear the same for aye,
Is sire and mother to obey:
Should I their orders once transgress
My very life were weariness.
If glad obedience be denied
To father, mother, holy guide,
What rites, what service can be done
That stern Fate's favour may be won?
These three the triple world comprise,
O darling of the lovely eyes.
Earth has no holy thing like these
Whom with all love men seek to please.
Not truth, or gift, or bended knee,
Not honour, worship, lordly fee,
Storms heaven and wins a blessing thence
Like sonly love and reverence.
Heaven, riches, grain, and varied lore,
With sons and many a blessing more,
All these are made their own with ease
By those their elders' souls who please.
The mighty-souled, who ne'er forget,
Devoted sons, their filial debt,
Win worlds where Gods and minstrels are,
And Brahmá's sphere more glorious far.
Now as the orders of my sire,
Who keeps the way of truth, require,
So will I do, for such the way
Of duty that endures for aye:
To take thee, love, to Dandak's wild
My heart at length is reconciled,
For thee such earnest thoughts impel
To follow, and with me to dwell.
O faultless form from feet to brows,
Come with me, as my will allows,
And duty there with me pursue,
Trembler, whose bright eyes thrill me through.
In all thy days, come good come ill,
Preserve unchanged such noble will,
And thou, dear love, wilt ever be
The glory of thy house and me.
Now, beauteous-armed, begin the tasks
The woodland life of hermits asks.
For me the joys of heaven above
Have charms no more without thee, love.
And now, dear Sítá, be not slow:
Food on good mendicants bestow,
And for the holy Bráhmans bring
Thy treasures and each precious thing.
Thy best attire and gems collect,
The jewels which thy beauty decked,
And every ornament and toy
Prepared for hours of sport and joy:
The beds, the cars wherein I ride,
Among our followers, next, divide.'
She conscious that her lord approved
Her going, with great rapture moved,

p. 131
Hastened within, without delay,
Prepared to give their wealth away.

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Footnotes

129:1 The story of Savitri, told in the Mahábhárat, has been admirably translated by Rückert, and elegantly epitomized by Mrs. Manning in India, Ancient and Mediaeval. There is a free rendering of the story in Idylls from the Sanskrit.

130:1 Fire for sacrificial purposes is produced by the attrition of two pieces of wood.

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NEXT The Ramayana-Book II-Sec 1 - Canto XXXI.: Lakshman's Prayer.

The Ramayana (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam [rɑːˈmɑːjəɳəm]) is an ancient Indian epic poem which narrates the struggle of the divine prince Rama to rescue his wife Sita from the demon king Ravana. Along with the Mahabharata, it forms the Hindu Itihasa.
The epic, traditionally ascribed to the Hindu sage Valmiki, narrates the life of Rama, the legendary prince of the Kosala Kingdom. It follows his fourteen-year exile to the forest from the kingdom, by his father King Dasharatha, on request of his second wife Kaikeyi. His travels across forests in India with his wife Sita and brother Lakshmana, the kidnapping of his wife by Ravana, the demon king of Lanka, resulting in a war with him, and Rama's eventual return to Ayodhya to be crowned king.
There have been many attempts to unravel the epic's historical growth and compositional layers; various recent scholars' estimates for the earliest stage of the text range from the 7th to 4th centuries BCE, with later stages extending up to the 3rd century CE. Wikipedia

“God / Brahman Speaking To Anne Terri Through The Holy Spirit: Today is August 25, 2018, and I have Asked Anne to begin to place The Ramayana within Our Research Library, for future links to research areas within. AMEN” 

*© NOTICE OF ATTRIBUTION
Scanned at sacred-texts.com by John B. Hare. OCRed and Proofed at Distributed Proofing, Juliet Sutherland, Project Manager. Post-processing, computer programming, and additional proofreading by John B. Hare at sacred-texts.com. This text is in the public domain. These files may be used for any non-commercial purpose provided this notice of attribution is left intact.

Note: This verse translation by Griffith...was scanned in 2000 from an original copy, which had very poor typesetting. Due to the difficulty of converting this 600 page text to etext, the project was put on hold for several years until OCR technology matured. Finally in 2003, the text was OCR-ed and proofed at Distributed Proofing. However, despite best efforts, there are several places in this text where the proofing was difficult or impossible. These are indicated by asterisks or (illegible). We are in the process of cleaning up these issues and hope to have a definitive version of this text at some point. In the meantime we hope you enjoy this epic, which is one of the most popular tales of Indian mythology.