The Ramayana-Book IV-Sec 1 - Canto XVII.: Báli's Speech.
Nov 4, 2018 12:44:28 GMT 1
Post by Anne Terri on Nov 4, 2018 12:44:28 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 IV
CANTO XVII.: BÁLI'S SPEECH.
Like some proud tree before the blast
Brave Báli to the ground was cast,
Where prostrate in the dust he rolled
Clad in the sheen of glistening gold,
p. 344
As when uptorn the standard lies
Of the great God who rules the skies.
When low upon the earth was laid
The lord whom Vánar tribes obeyed,
Dark as a moonless sky no more
His land her joyous aspect wore.
Though low in dust and mire was rolled
The form of Báli lofty-souled,
Still life and valour, might and grace
Clung to their well-loved dwelling-place.
That golden chain with rich gems set,
The choicest gift of Sákra, 1 yet
Preserved his life nor let decay
Steal strength and beauty's light away.
Still from that chain divinely wrought
His dusky form a glory caught,
As a dark cloud, when day is done,
Made splendid by the dying sun.
As fell the hero, crushed in fight,
There beamed afar a triple light
From limbs, from chain, from shaft that drank
His life-blood as the warrior sank.
The never-failing shaft, impelled
By the great bow which Ráma held,
Brought bliss supreme, and lit the way
To Brahmá's worlds which ne'er decay. 2
Ráma and Lakshman nearer drew
The mighty fallen foe to view,
Mahendra's son, the brave and bold,
The monarch with his chain of gold,
With lustrous face and tawny eyes,
Broad chest, and arms of wondrous size,
Like Lord Mahendra fierce in fight,
Or Vishnu's never-conquered might,
Now fallen like Yayáil 3 sent
From heaven, his store of merit spent.
Like the bright flame that pales and dies,
Like the great sun who fires the skies,
Doomed in the general doom to fall
When time shall end and ruin all.
The wounded Báli, when he saw
Ráma and Lakshman nearer draw.
Keen words to Raghu's son, impressed
With justice' holy stamp, addressed:
'What fame, from one thou hast not slain
In front of battle, canst thou gain,
Whose secret hand has laid me low
When madly fighting with my foe?
From every tongue thy glory rings,
A scion of a line of kings,
True to thy vows, of noblest race,
With every gentle gift and grace:
Whose tender heart for woe can feel,
And joy in every creature's weal:
Whose breast with high ambition swell--
Knows duty's claim and ne'er rebels.
They praise thy valour, patience, ruth,
Thy firmness, self-restrain, and truth
Thy hand prepared for sin's control.
All virtues of a princely soul.
I thought of all these gifts of thine,
And glories of an ancient line,
I set my Tárá's tears at naught,
I met Sugríva and we fought.
O Ráma, till this fatal morn
I held that thou wouldst surely scorn
To strike me as I fought my foe
And thought not of a stranger's blow,
But now thine evil heart is shown,
A yawning well with grass o'ergrown.
Thou wearest virtue's badge, 1b but guile
And meanest sin thy soul defile.
I took thee not for treacherous fire,
A sinner clad in saint's attire;
Nor deemed thou idly wouldst profess
The show and garb of righteousness.
In fenced town, in open land,
Ne'er hast thou suffered at this hand,
Nor canst of proud contempt complain:
Then wherefore is the guiltless slain!
My harmless life in woods I lead,
On forest fruits and roots I feed.
My foeman in the field I sought,
And ne'er with thee, O Ráma, fought.
Upon thy limbs, O King, I see
The raiment of a devotee;
And how can one like thee, who springs
From a proud line of ancient kings.
Beneath fair virtue's mask, disgrace
His lineage by a deed so base?
From Raghu is thy long descent,
For duteous deeds prëeminent:
Why, sinner clad in saintly dress,
Roamest thou through the wilderness?
Truth, valour, justice free from spot,
The hand that gives and grudges not,
The might that strikes the sinner down,
These bring a prince his best renown.
Here in the woods, O King, we live
On roots and fruit which branches give. 2b
p. 345
Thus nature framed our harmless race:
Thou art a man supreme in place.
Silver and gold and land provoke
The fierce attack, the robber's stroke.
Canst thou desire this wild retreat,
The berries and the fruit we eat?
'Tis not for mighty kings to tread
The flowery path, by pleasure led.
Theirs be the arm that crushes sin,
Theirs the soft grace to woo and win:
The steadfast will that guides the state,
Wise favour to the good and great;
And for all time are kings renowned
Who blend these arts and ne'er confound,
But thou art weak and swift to ire,
Unstable, slave of each desire.
Thou tramplest duty in the dust,
And in thy bow is all thy trust.
Thou carest naught for noble gain,
And treatest virtue with disdain,
While every sense its captive draws
To follow pleasure's changing laws,
I wronged thee not in word or deed,
But by thy deadly dart I bleed.
What wilt thou, mid the virtuous, say
To purge thy lasting stain away?
All these, O King, must sink to hell,
The regicide, the infidel,
He who in blood and slaughter joys,
A Bráhman or a cow destroys,
Untimely weds in law's despite
Scorning an elder brother's right, 1
Who dares his Teacher's bed ascend,
The miser, spy, and treacherous friend.
These impious wretches, one and all,
Must to the hell of sinners fall
My skin the holy may not wear,
Useless to thee my bones and hair;
Nor may my slaughtered body be
The food of devotees like thee.
These five-toed things a man may slay
And feed upon the fallen prey;
The mailed rhinoceros may die,
And, with the hare his food supply.
Iguanas he may kill and eat,
With porcupine and tortoise meat. 1b
But all the wise account it sin
To touch my bones and hair and skin.
My flesh they may not eat; and I
A useless prey, O Ráma, die.
In vain my Tárá reasoned well,
On dull deaf ears her counsel fell.
I scorned her words though sooth and sweet,
And hither rushed my fate to meet,
Ah for the land thou rulest! she
Finds no protection, lord, from thee,
Neglected like some noble dame
By a vile husband dead to shame.
Mean-hearted coward, false and vile.
Whose cruel soul delights in guile,
Could Das'aratha, noblest king,
Beget so mean and base a thing?
Alas! an elephant, in form
Of Ráma, in a maddening storm
Of passion casting to the ground
The girth of law 2b that clipped him round,
Too wildly passionate to feel
The prick of duty's guiding steel, 3b
Has charged me unawares, and dead
I fall beneath his murderous tread
How, stained with this my base defeat.
How wilt thou dare, where good men meet,
To speak, when every tongue will blame
With keen reproach this deed of shame?
Such hero strength and valour, shown
Upon the innocent alone,
Thou hast not proved in manly strife
On him who robbed thee of thy wife.
Hadst thou but fought in open field
And met me boldly unconcealed,
This day had been thy fate to fall,
Slain by this hand, to Yama's hall.
In vain I strove, and struck by thee
Fell by a hand I could not see.
Thus bites a snake, for sins of yore,
A sleeping man who wakes no more.
Sugríva's foeman thou hast killed,
And thus his heart's desire fulfilled
But, Ráma, hadst thou sought me first,
And told the hope thy soul has nursed,
That very day had I restored
Tbe Maithil lady to her lord;
And, binding Rávan with a chain,
Had laid him at thy feet unslain.
p. 346
Yea, were she sunk in deepest hell,
Or whelmed beneath the ocean's swell,
I would have followed on her track
And brought the rescued lady back,
As Hayagríva 1 once set free
From hell the white As'vatarí. 2
That when my spirit wings its flight
Sugríva reign, is just and right.
But most unjust, O King, that I,
Slain by thy treacherous hand, should lie,
Be still, my heart: this earthly state
Is darkly ruled by sovereign Fate.
The realm is lost and won: defy
Thy questioners with apt reply.' 3
Like some proud tree before the blast
Brave Báli to the ground was cast,
Where prostrate in the dust he rolled
Clad in the sheen of glistening gold,
p. 344
As when uptorn the standard lies
Of the great God who rules the skies.
When low upon the earth was laid
The lord whom Vánar tribes obeyed,
Dark as a moonless sky no more
His land her joyous aspect wore.
Though low in dust and mire was rolled
The form of Báli lofty-souled,
Still life and valour, might and grace
Clung to their well-loved dwelling-place.
That golden chain with rich gems set,
The choicest gift of Sákra, 1 yet
Preserved his life nor let decay
Steal strength and beauty's light away.
Still from that chain divinely wrought
His dusky form a glory caught,
As a dark cloud, when day is done,
Made splendid by the dying sun.
As fell the hero, crushed in fight,
There beamed afar a triple light
From limbs, from chain, from shaft that drank
His life-blood as the warrior sank.
The never-failing shaft, impelled
By the great bow which Ráma held,
Brought bliss supreme, and lit the way
To Brahmá's worlds which ne'er decay. 2
Ráma and Lakshman nearer drew
The mighty fallen foe to view,
Mahendra's son, the brave and bold,
The monarch with his chain of gold,
With lustrous face and tawny eyes,
Broad chest, and arms of wondrous size,
Like Lord Mahendra fierce in fight,
Or Vishnu's never-conquered might,
Now fallen like Yayáil 3 sent
From heaven, his store of merit spent.
Like the bright flame that pales and dies,
Like the great sun who fires the skies,
Doomed in the general doom to fall
When time shall end and ruin all.
The wounded Báli, when he saw
Ráma and Lakshman nearer draw.
Keen words to Raghu's son, impressed
With justice' holy stamp, addressed:
'What fame, from one thou hast not slain
In front of battle, canst thou gain,
Whose secret hand has laid me low
When madly fighting with my foe?
From every tongue thy glory rings,
A scion of a line of kings,
True to thy vows, of noblest race,
With every gentle gift and grace:
Whose tender heart for woe can feel,
And joy in every creature's weal:
Whose breast with high ambition swell--
Knows duty's claim and ne'er rebels.
They praise thy valour, patience, ruth,
Thy firmness, self-restrain, and truth
Thy hand prepared for sin's control.
All virtues of a princely soul.
I thought of all these gifts of thine,
And glories of an ancient line,
I set my Tárá's tears at naught,
I met Sugríva and we fought.
O Ráma, till this fatal morn
I held that thou wouldst surely scorn
To strike me as I fought my foe
And thought not of a stranger's blow,
But now thine evil heart is shown,
A yawning well with grass o'ergrown.
Thou wearest virtue's badge, 1b but guile
And meanest sin thy soul defile.
I took thee not for treacherous fire,
A sinner clad in saint's attire;
Nor deemed thou idly wouldst profess
The show and garb of righteousness.
In fenced town, in open land,
Ne'er hast thou suffered at this hand,
Nor canst of proud contempt complain:
Then wherefore is the guiltless slain!
My harmless life in woods I lead,
On forest fruits and roots I feed.
My foeman in the field I sought,
And ne'er with thee, O Ráma, fought.
Upon thy limbs, O King, I see
The raiment of a devotee;
And how can one like thee, who springs
From a proud line of ancient kings.
Beneath fair virtue's mask, disgrace
His lineage by a deed so base?
From Raghu is thy long descent,
For duteous deeds prëeminent:
Why, sinner clad in saintly dress,
Roamest thou through the wilderness?
Truth, valour, justice free from spot,
The hand that gives and grudges not,
The might that strikes the sinner down,
These bring a prince his best renown.
Here in the woods, O King, we live
On roots and fruit which branches give. 2b
p. 345
Thus nature framed our harmless race:
Thou art a man supreme in place.
Silver and gold and land provoke
The fierce attack, the robber's stroke.
Canst thou desire this wild retreat,
The berries and the fruit we eat?
'Tis not for mighty kings to tread
The flowery path, by pleasure led.
Theirs be the arm that crushes sin,
Theirs the soft grace to woo and win:
The steadfast will that guides the state,
Wise favour to the good and great;
And for all time are kings renowned
Who blend these arts and ne'er confound,
But thou art weak and swift to ire,
Unstable, slave of each desire.
Thou tramplest duty in the dust,
And in thy bow is all thy trust.
Thou carest naught for noble gain,
And treatest virtue with disdain,
While every sense its captive draws
To follow pleasure's changing laws,
I wronged thee not in word or deed,
But by thy deadly dart I bleed.
What wilt thou, mid the virtuous, say
To purge thy lasting stain away?
All these, O King, must sink to hell,
The regicide, the infidel,
He who in blood and slaughter joys,
A Bráhman or a cow destroys,
Untimely weds in law's despite
Scorning an elder brother's right, 1
Who dares his Teacher's bed ascend,
The miser, spy, and treacherous friend.
These impious wretches, one and all,
Must to the hell of sinners fall
My skin the holy may not wear,
Useless to thee my bones and hair;
Nor may my slaughtered body be
The food of devotees like thee.
These five-toed things a man may slay
And feed upon the fallen prey;
The mailed rhinoceros may die,
And, with the hare his food supply.
Iguanas he may kill and eat,
With porcupine and tortoise meat. 1b
But all the wise account it sin
To touch my bones and hair and skin.
My flesh they may not eat; and I
A useless prey, O Ráma, die.
In vain my Tárá reasoned well,
On dull deaf ears her counsel fell.
I scorned her words though sooth and sweet,
And hither rushed my fate to meet,
Ah for the land thou rulest! she
Finds no protection, lord, from thee,
Neglected like some noble dame
By a vile husband dead to shame.
Mean-hearted coward, false and vile.
Whose cruel soul delights in guile,
Could Das'aratha, noblest king,
Beget so mean and base a thing?
Alas! an elephant, in form
Of Ráma, in a maddening storm
Of passion casting to the ground
The girth of law 2b that clipped him round,
Too wildly passionate to feel
The prick of duty's guiding steel, 3b
Has charged me unawares, and dead
I fall beneath his murderous tread
How, stained with this my base defeat.
How wilt thou dare, where good men meet,
To speak, when every tongue will blame
With keen reproach this deed of shame?
Such hero strength and valour, shown
Upon the innocent alone,
Thou hast not proved in manly strife
On him who robbed thee of thy wife.
Hadst thou but fought in open field
And met me boldly unconcealed,
This day had been thy fate to fall,
Slain by this hand, to Yama's hall.
In vain I strove, and struck by thee
Fell by a hand I could not see.
Thus bites a snake, for sins of yore,
A sleeping man who wakes no more.
Sugríva's foeman thou hast killed,
And thus his heart's desire fulfilled
But, Ráma, hadst thou sought me first,
And told the hope thy soul has nursed,
That very day had I restored
Tbe Maithil lady to her lord;
And, binding Rávan with a chain,
Had laid him at thy feet unslain.
p. 346
Yea, were she sunk in deepest hell,
Or whelmed beneath the ocean's swell,
I would have followed on her track
And brought the rescued lady back,
As Hayagríva 1 once set free
From hell the white As'vatarí. 2
That when my spirit wings its flight
Sugríva reign, is just and right.
But most unjust, O King, that I,
Slain by thy treacherous hand, should lie,
Be still, my heart: this earthly state
Is darkly ruled by sovereign Fate.
The realm is lost and won: defy
Thy questioners with apt reply.' 3
Footnotes
343:1 Suparna, the Well-winged, is another name of Garuda the King of Birds. See p. 28, Note.
343:2 The God of Death.
343:3 The flag-staff erected in honour of the God Indra is lowered when the festival is over. As'víní in astronomy is the head of Aries or the first of the tweuty-eight lunar mmansions or asterisms.
344:1 Indra the father of Báli.
344:2 It is believed that every creature killed by Ráma obtained in consequence immediate beatitude. 'And blessed the hand that gave so dear a death.'
344:3 "Yayáti was invited to heaven by Indra, and conveyed on the way thither by Mátali, Indra's charioteer. He afterwards returned to earth where, by his virtuous administration he rendered all his subjects exempt from passion and decay.' HARRETTS C. D. OF INDIA
344:1b The ascetic's dress which he wore during his exile.
344:2b There is much inconsistency in the passages of the poem in which the Vánara are spoken of, which seems to point to two p. 345: widely different legends. The Vánars are generally represented as semi-divine beings with preternatural powers, living in houses and eating and drinking like men sometimes as here, as monkeys pure and simple, living is woods and eating fruit and roots.
345:1 For a younger brother to marry before the elder is a gross violation of Indian law and duty. The same law applied to daughters with the Hebrews: "It must not be so done in our country to give the younger before the first-born." GENESIS xix. 26.
345:1b "The hedgehog and porcupine, the lizard, the rhinoceros, the tortoise, and the rabbit or hare, wise legislators *delure* lawful food among five-toed animals." *MANU, i.* 18.
345:2b "He can not buckle his distempered cause Within the belt of rule." MACBETH.
345:3b The Ankus' or iron hook with which an elephant is driven and guided.
Next: The Ramayana-Book IV-Sec 1-Canto XVIII.: Ráma's Reply.
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.