The Ramayana by Valmiki (ink book reader TXT) 📕

Donne che trova per quelle contrade.” 829. Indian women twisted their long hair in a single braid as a sign of mourning for their absent husbands. 830. Janak, king of Míthilá, was Sítá's father. 831. Hiraṇyakaśipu was a king of the Daityas celebrated for his blasphemous impieties. When his pious son Prahlada praised Vishṇu the Daitya tried to kill him, when the God appeared in the incarnation of the man-lion and tore the tyrant to pieces. 832. Do unto others as thou wouldst they should do unto thee, is a precept frequently occurring in the old Indian poems. This charity is to embrace not human beings only, but bird and beast as well: “He prayeth best who loveth best all things both great and small.” 833. It was the custom of Indian warriors to mark their arrows with their ciphers or names, and it seems to have been regarded as a point of honour to give an enemy the satisfaction of knowing who had shot at him. This passage however contains, if my memory serves me well, the first mention in the poem of this practice, and as arrows have been so frequently mentioned and described with almost every conceivable epithet, its occurrence here seems suspicious. No mention of, or allusion to writing has hitherto occurred in the poem. 834. This threat in the same words occurs in Book III, Canto LVI. 835. Rávaṇ carried off and kept in his palace not only earthly princesses but the daughters of Gods and Gandharvas. 836. The wife of Indra. 837. These four lines have occurred before. Book III, Canto LVI. 838. Prajápatis are the ten lords of created beings first created by Brahmá; somewhat like the Demiurgi of the Gnostics. 839. “This is the number of the Vedic divinities mentioned in the Rig-veda. In Ashṭaka I. Súkta XXXIV, the Rishi Hiraṇyastúpa invoking the Aśvins says: Á Násatyá tribhirekádaśairiha devebniryátam: ‘O Násatyas (Aśvins) come hither with the thrice eleven Gods.’ And in Súkta XLV, the Rishi Praskanva addressing his hymn to Agni (ignis, fire), thus invokes him: ‘Lord of the red steeds, propitiated by our prayers lead hither the thirty-three Gods.’ This number must certainly have been the actual number in the early days of the Vedic religion: although it appears probable enough that the thirty-three Vedic divinities could not then be found co-ordinated in so systematic a way as they were arranged more recently by the authors of the Upanishads. In the later ages of Bramanism the number went on increasing without measure by successive mythical and religious creations which peopled the Indian Olympus with abstract beings of every kind. But through lasting veneration of the word of the Veda the custom regained of giving the name of ‘the thirty-three Gods’ to the immense phalanx of the multiplied deities.” Gorresio. 840. Serpent-Gods who dwell in the regions under the earth. 841. In the mythology of the epics the Gandharvas are the heavenly singers or musicians who form the orchestra at the banquets of the Gods, and they belong to the heaven of India in whose battles they share. 842. The mother of Ráma. 843. The mother of Lakshmaṇ. 844. In the south is the region of Yáma the God of Death, the place of departed spirits. 845. Kumbhakarṇa was one of Rávaṇ's brothers. 846. The guards are still in the grove, but they are asleep; and Sítá has crept to a tree at some distance from them. 847. “As the reason assigned in these passages for not addressing Sítá in Sanskrit such as a Bráhman would use is not that she would not understand it, but that it would alarm her and be unsuitable to the speaker, we must take them as indicating that Sanskrit, if not spoken by women of the upper classes at the time when the Rámáyaṇa was written (whenever that may have been), was at least understood by them, and was commonly spoken by men of the priestly class, and other educated persons. By the Sanskrit proper to an [ordinary] man, alluded to in the second passage, may perhaps be understood not a language in which words different from Sanskrit were used, but the employment of formal and elaborate diction.” Muir's Sanskrit Texts, Part II. p. 166. 848. Svayambhu, the Self-existent, Brahmá. 849. Vṛihaspati or Váchaspati, the Lord of Speech and preceptor of the Gods. 850. The Asurs were the fierce enemies of the Gods. 851. The Rudras are manifestations of Śiva. 852. The Maruts or Storm Gods. 853. Rohiṇí is an asterism personified as the daughter of Daksha and the favourite wife of the Moon. The chief star in the constellation is Aldebaran. 854. Arundhatí was the wife of the great sage Vaśishṭha, and regarded as the pattern of conjugal excellence. She was raised to the heavens as one of the Pleiades. 855. The Gods do not shed tears; nor do they touch the ground when they walk or stand. Similarly Milton's angels marched above the ground and “the passive air upbore their nimble tread.” Virgil's “vera incessu patuit dea” may refer to the same belief. 856. That a friend of Ráma would praise him as he should be praised, and that if the stranger were Rávaṇ in disguise he would avoid the subject. 857. Kuvera the God of Gold. 858. Sítá of course knows nothing of what has happened to Ráma since the time when she was carried away by Rávaṇ. The poet therefore thinks it necessary to repeat the whole story of the meeting between Ráma and Sugríva, the defeat of Bálí, and subsequent events. I give the briefest possible outline of the story. 859. De Gubernatis thinks that this ring which the Sun Ráma sends to the Dawn Sítá is a symbol of the sun's disc. 860. Śachí is the loved and lovely wife of Indra, and she is