The Ramayana-Book VI-Sec 2-Canto LXVI.: Kombhakarna's Sally.
Dec 14, 2018 18:08:35 GMT 1
Post by Anne Terri on Dec 14, 2018 18:08:35 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 VI
CANTO LXVI.: KOMBHAKARNA'S SALLY.
In pomp and pride of warlike state
The giant passed the city gate.
He raised his voice: the hills, the shore
Of Lanka's sea returned the roar.
The Vánars saw the chief draw nigh
Whom not the ruler of the sky,
Nor Yama, monarch of the dead,
Might vanquish, and affrighted fled.
When royal Angad, Báli's son,
Saw the scared Vánars turn and run,
Undaunted still he kept his ground,
And shouted as he gazed around:
'O Nala, Níla, stay nor let
Your souls your generous worth forget,
O Kumud and Gaváksha, why
Like base-born Vánars will ye fly?
Turn, turn, nor shame your order thus:
This giant is no match for us'
They heard his voice: the flight was stayed;
Again for war they stood arrayed,
And hurled upon the foe a shower
Of mountain peaks and trees in flower.
Still on his limbs their missiles rained:
Unmoved, their blows he still sustained,
And seemed unconscious of the stroke
When rocks against his body broke.
Fierce as the flame when woods are dry
He charged with fury in his eye.
Like trees consumed with fervent heat
They fell beneath the giant's feet.
Some o'er the ground, dyed red with gore,
Fled wild with terror to the shore,
And, deeming that all hope was lost,
Ran to the bridge they erst had crossed.
Some clomb the trees their lives to save,
Some sought the mountain and the cave;
Some hid them in the bosky dell,
And there in deathlike slumber fell.
When Angad saw the chieftains fly
He called them with a mighty cry:
'Once more, O Vánars, charge once more,
On to the battle as before.
In all her compass earth has not,
To hide you safe, one secret spot.
What! leave your arms? each nobler dame
Will scorn her consort for the shame.
This blot upon your names efface,
And keep your valour from disgrace.
Stay, chieftains; wherefore will ye run,
A band of warriors scared by one?'
Scarce would they hear: they would not stay,
And barely spoke in wild dismay:
'Have we not fought, and fought in vain
Have we not seen our mightiest slain?
The giant's matchless force we fear,
And fly because our lives are dear.'
But Báli's son with gentle art
Dispelled their dread and cheered each heart.
They turned and formed and waited still
Obedient to the prince's will.
In pomp and pride of warlike state
The giant passed the city gate.
He raised his voice: the hills, the shore
Of Lanka's sea returned the roar.
The Vánars saw the chief draw nigh
Whom not the ruler of the sky,
Nor Yama, monarch of the dead,
Might vanquish, and affrighted fled.
When royal Angad, Báli's son,
Saw the scared Vánars turn and run,
Undaunted still he kept his ground,
And shouted as he gazed around:
'O Nala, Níla, stay nor let
Your souls your generous worth forget,
O Kumud and Gaváksha, why
Like base-born Vánars will ye fly?
Turn, turn, nor shame your order thus:
This giant is no match for us'
They heard his voice: the flight was stayed;
Again for war they stood arrayed,
And hurled upon the foe a shower
Of mountain peaks and trees in flower.
Still on his limbs their missiles rained:
Unmoved, their blows he still sustained,
And seemed unconscious of the stroke
When rocks against his body broke.
Fierce as the flame when woods are dry
He charged with fury in his eye.
Like trees consumed with fervent heat
They fell beneath the giant's feet.
Some o'er the ground, dyed red with gore,
Fled wild with terror to the shore,
And, deeming that all hope was lost,
Ran to the bridge they erst had crossed.
Some clomb the trees their lives to save,
Some sought the mountain and the cave;
Some hid them in the bosky dell,
And there in deathlike slumber fell.
When Angad saw the chieftains fly
He called them with a mighty cry:
'Once more, O Vánars, charge once more,
On to the battle as before.
In all her compass earth has not,
To hide you safe, one secret spot.
What! leave your arms? each nobler dame
Will scorn her consort for the shame.
This blot upon your names efface,
And keep your valour from disgrace.
Stay, chieftains; wherefore will ye run,
A band of warriors scared by one?'
Scarce would they hear: they would not stay,
And barely spoke in wild dismay:
'Have we not fought, and fought in vain
Have we not seen our mightiest slain?
The giant's matchless force we fear,
And fly because our lives are dear.'
But Báli's son with gentle art
Dispelled their dread and cheered each heart.
They turned and formed and waited still
Obedient to the prince's will.
Footnotes
477:1 There is so much commonplace repetition in these Sallies of the Rákshas chieftains that omissions are frequently necessary. The usual ill omens attend the sally of Kumbhakarna, and the Canto ends with a description of the terrified Vánars' flight which is briefly repeated in different words at the begining of the next Canto.
Next: The Ramayana-Book VI-Sec 2- Canto LXVII.: Kumbhakarna's Death.
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.