The Ramayana-Bk II-S2-Canto XLIX.:The Crossing of The Rivers
Sept 25, 2018 9:37:17 GMT 1
Post by Anne Terri on Sept 25, 2018 9:37:17 GMT 1
"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
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 XLIX.: THE CROSSING OF THE RIVERS.
Now Ráma, ere the night was fled,
O'er many a league of road had sped,
Till, as his course he onward held,
The morn the shades of night dispelled.
The rites of holy dawn he paid,
And all the country round surveyed.
He saw, as still he hurried through
Wth steeds which swift as arrows flew,
Hamlets and groves with blossoms fair,
And fields which showed the tillers' care,
While from the clusteied dwellings near
The words of peasants reached his ear:
'Fie on our lord the king, whose soul
Is yielded up to love's control!
Fie on the vile Kaikevi! Shame
On that malicious sinful dame,
Who, keenly bent on cruel deeds,
No hounds of righht and virtue heeds,
But with her wicked art has sent
So good a prince to banishment,
Wi-o, tender-hearted, ruling well
His senses in the woods to dwell.
Ah cruel king! his heart of steel
For his own son no love could feel,
Who with the sinless Ráma parts,
The darling of the people's hearts.'
These words he heard the peasants say,
Who dwelt in hamlets by the way,
And, lord of all the realm by right,
Through Kosala pursued his flight.
Through the auspicious flood, at last,
Of Vesasruti's stream he passed,
Aud onward to the place he sped
By Saint Agastya tenanted.
Still on for many an hour he hied,
And crossed the stream whose fooling tide
Rolls onward till she meets the sea,
The herd-frequented Gomatil
Borne by his rapid horses o'er,
He reached that river's further shore.
And Syandiká's,whose svan-loved stream,
Resounded with the peacock's scream.
Then as he journeyed on his road
To hvs Videhan bride he showed
The populous land which Manu old
To King IKshvaku gave to hold.
The glorious prince, the lord of men
Looked on the charioteer, and then
Voiced like a wild swan, loud and clear.
He spake these words and bade him hear:
'When shall I, with returning feet
My father and my mother meet?
When shall I lead the hunt once more
In bloomy woods on Sarju's shore?
Most eagerly I long to ride
Urging the chase on Sarju's side.
For royal saints have seen no blame
In this, the monarch's matchless game.'
Thus speeding on,--no reft or stay,--
Ikshvaku's son pursued his way.
Oft his sweet voice the silence broke,
And thus on varied themes he spoke.
Now Ráma, ere the night was fled,
O'er many a league of road had sped,
Till, as his course he onward held,
The morn the shades of night dispelled.
The rites of holy dawn he paid,
And all the country round surveyed.
He saw, as still he hurried through
Wth steeds which swift as arrows flew,
Hamlets and groves with blossoms fair,
And fields which showed the tillers' care,
While from the clusteied dwellings near
The words of peasants reached his ear:
'Fie on our lord the king, whose soul
Is yielded up to love's control!
Fie on the vile Kaikevi! Shame
On that malicious sinful dame,
Who, keenly bent on cruel deeds,
No hounds of righht and virtue heeds,
But with her wicked art has sent
So good a prince to banishment,
Wi-o, tender-hearted, ruling well
His senses in the woods to dwell.
Ah cruel king! his heart of steel
For his own son no love could feel,
Who with the sinless Ráma parts,
The darling of the people's hearts.'
These words he heard the peasants say,
Who dwelt in hamlets by the way,
And, lord of all the realm by right,
Through Kosala pursued his flight.
Through the auspicious flood, at last,
Of Vesasruti's stream he passed,
Aud onward to the place he sped
By Saint Agastya tenanted.
Still on for many an hour he hied,
And crossed the stream whose fooling tide
Rolls onward till she meets the sea,
The herd-frequented Gomatil
Borne by his rapid horses o'er,
He reached that river's further shore.
And Syandiká's,whose svan-loved stream,
Resounded with the peacock's scream.
Then as he journeyed on his road
To hvs Videhan bride he showed
The populous land which Manu old
To King IKshvaku gave to hold.
The glorious prince, the lord of men
Looked on the charioteer, and then
Voiced like a wild swan, loud and clear.
He spake these words and bade him hear:
'When shall I, with returning feet
My father and my mother meet?
When shall I lead the hunt once more
In bloomy woods on Sarju's shore?
Most eagerly I long to ride
Urging the chase on Sarju's side.
For royal saints have seen no blame
In this, the monarch's matchless game.'
Thus speeding on,--no reft or stay,--
Ikshvaku's son pursued his way.
Oft his sweet voice the silence broke,
And thus on varied themes he spoke.
Next: The Ramayana-Book II-Sec 2 -Canto L.: The Halt Under The Ingudí.
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.
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.