The Ramayana by Valmiki (ink book reader TXT) 📕
When Nandi(455) stands beside his lord,
And King Himálaya's child.(456)
Canto XVII. Súrpanakhá.
The bathing and the prayer were o'er;
He turned him from the grassy shore,
And with his brother and his spouse
Sought his fair home beneath the boughs.
Sítá and Lakshman by his side,
On to his cot the hero hied,
And after rites at morning due
Within the leafy shade withdrew.
Then, honoured by the devotees,
As royal Ráma sat at ease,
With Sítá near him, o'er his head
A canopy of green boughs spread,
He shone as shines the Lord of Night
By Chitrá's(457) side, his dear delight.
Read free book «The Ramayana by Valmiki (ink book reader TXT) 📕» - read online or download for free at americanlibrarybooks.com
- Author: Valmiki
- Performer: -
Read book online «The Ramayana by Valmiki (ink book reader TXT) 📕». Author - Valmiki
“Mythology regards Vritra as a demon or Asur, the implacable enemy of Indra, but this is not the primitive idea contained in the name of Vritra. In the hymns of the Veda Vritra appears to be the thick dark cloud which Indra the God of the firmament attacks and disperses with his thunderbolt.” Gorresio.
“In that class of Rig-veda hymns which there is reason to look upon as the oldest portion of Vedic poetry, the character of Indra is that of a mighty ruler of the firmament, and his principal feat is that of conquering the demon Vritra, a symbolical personification of the cloud which obstructs the clearness of the sky, and withholds the fructifying rain from the earth. In his battles with Vritra he is therefore described as ‘opening the receptacles of the waters,’ as ‘cleaving the cloud’ with his ‘far-whirling thunderbolt,’ as ‘casting the waters down to earth,’ and ‘restoring the sun to the sky.’ He is in consequence ‘the upholder of heaven, earth, and firmament,’ and the god ‘who has engendered the sun and the dawn.’ ” Chambers's Cyclopædia, Indra.
“Throughout these hymns two images stand out before us with overpowering distinctness. On one side is the bright god of the heaven, as beneficent as he is irresistible: on the other the demon of night and of darkness, as false and treachorous as he is malignant.… The latter (as his name Vritra, from var, to veil, indicates) is pre-eminently the thief who hides away the rain-clouds.… But the myth is yet in too early a state to allow of the definite designations which are brought before us in the conflicts of Zeus with Typhôn and his monstrous progeny, of Apollôn with the Pythôn, of Bellerophôn with Chimaira of Oidipous with the Sphinx, of Hercules with Cacus, of Sigurd with the dragon Fafnir; and thus not only is Vritra known by many names, but he is opposed sometimes by Indra, sometimes by Agni the fire-god, sometimes by Trita, Brihaspati, or other deities; or rather these are all names of one and the same god.” Cox's Mythology of the Aryan Nations. Vol. II. p. 326.
[pg 537]The Moly of Homer, which Dierbach considers to have been the Mandrake, is probably a corruption of the Sanskrit Múla a root.
The Neem tree, especially in the Rains, emits a strong unpleasant smell like that of onions. Its leaves however make an excellent cooling poultice, and the Extract of Neem is an admirable remedy for cutaneous disorders.
The following account of the origin of the Nishádas is taken from Wilson's Vishṇu Puráṇa, Book I. Chap. 15. “Afterwards the Munis beheld a great dust arise, and they said to the people who were nigh: ‘What is this?’ And the people answered and said: ‘Now that the kingdom is without a king, the dishonest men have begun to seize the property of their neighbours. The great dust that you behold, excellent Munis, is raised by troops of clustering robbers, hastening to fall upon their prey.’ The sages, hearing this, consulted, and together rubbed the thigh of the king (Vena), who had left no offspring, to produce a son. From the thigh, thus rubbed, came forth a being of the complexion of a charred stake, with flattened features like a negro, and of dwarfish stature. ‘What am I to do,’ cried he eagerly to the Munis. ‘Sit down (nishída),’ said they. And thence his name was Nisháda. His descendants, the inhabitants of the Vindhyá mountain, great Muni, are still called Nishádas and are characterized by the exterior tokens of depravity.” Professor Wilson adds, in his note on the passage: “The Matsya says that there were born outcast or barbarous races, Mlechchhas, as black as collyrium. The Bhágavata describes an individual of dwarfish stature, with short arms and legs, of a complexion as black as a crow, with projecting chin, broad flat nose, red eyes, and tawny hair, whose descendants were mountaineers and foresters. The Padma (Bhúmi Khaṇḍa) has a similar deccription; adding to the dwarfish stature and black complexion, a wide mouth, large ears, and a protuberant belly. It also particularizes his posterity as Nishádas, Kirátas, Bhillas, and other barbarians and Mlechchhas, living in woods and on mountains. These passages intend, and do not much exaggerate, the uncouth appearance of the Gonds, Koles, Bhils, and other uncivilized tribes, scattered along the forests and mountains of Central India from Behar to Khandesh, and who are, not improbably, the predecessors of the present occupants of the cultivated portions of the country. They are always very black, ill-shapen, and dwarfish, and have countenances of a very African character.”
[pg 538]Manu gives a different origin of the Nishádas as the offspring of a Bráhman father and a Súdra mother. See Muir's Sanskrit Texts, Vol. I. p. 481.
Paradise Lost, Book IX.
The rites performed in India on the completion of a house are represented in modern Europe by the familiar “house-warming.”
One of the regal or military caste was forbidden to kill an elephant except in battle.
“The punishment which the Code of Manu awards to the slayer of a Brahman was to be branded in the forehead with the mark of a headless corpse, and entirely banished from society; this being apparently commutable for a fine. The poem is therefore in accordance with the Code regarding the peculiar guilt of killing Brahmans; but in allowing a hermit who was not a Divija (twice-born) to go to heaven, the poem is far in advance of the Code. The youth in the poem is allowed to read the Veda, and to accumulate merit by his own as well as his father's pious acts; whereas the exclusive Code reserves all such privileges to Divijas invested with the sacred cord.” Mrs. Speir's Life in Ancient India, p. 107.
“Compare this magnificent eulogium of kings and kingly government with what Samuel says of the king and his authority: And Samuel told all the words of the Lord unto the people that asked of him a king.
And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen: and some shall run before his chariots.
[pg 539]And he will appoint him captains over thousands, and captains over fifties, and will set them to work his ground, and to reap his harvest, and to make his instrument of war, and instruments of his chariots.
And he will take your daughters to be confectionaries, and to be cooks, and to be bakers.
And he will take your fields, and your vineyards and your oliveyards, even the best of them, and give them to his servants.
And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.
And he will take your men-servants, and your maid-servants, and your goodliest young men, and your asses, and put them to his work.
He will take the tenth of your sheep: and ye shall be his servants.
And ye shall cry out in that day because of your king which ye shall have chosen you. I. Samuel, VIII.
In India kingly government was ancient and consecrated by tradition: whence to change it seemed disorderly and revolutionary: in Judæa theocracy was ancient and consecrated by tradition, and therefore the innovation which would substitute a king was represented as full of dangers.” Gorresio.
According to the Bengal recension Śálmalí appears to have been another name of the Vipáśá. Śálmalí may be an epithet signifying rich in Bombax heptaphyllon. The commentator makes another river out of the word.
“Two routes from Ayodhyá to Rájagriha or Girivraja are described. That taken by the envoys appears to have been the shorter one, and we are not told why Bharat returned by a different road. The capital of
Comments (0)