Chapter CDXCVII: Section XIII: Rávan Doomed (4)

How then did the Indo-Sanskrit epopeia form and complete itself? What elements did it interweave in its progress? How did it embody, how did it clothe the naked and simple primitive datum? We must first of all remember that the Indo-European races possessed the epic genius in the highest degree, and that they alone in the different regions they occupied produced epic poetry … But other causes and particular influences combined to nourish and develop the epic germ of the Sanskrit-Indians. Already in the Rig-veda are found hymns in which the Aryan genius preluded, so to speak, to the future epopeia, in songs that celebrated the heroic deeds of Indra, the combats and the victories of the tutelary Gods of the Aryan races over enemies secret or open, human or superhuman, the exploits and the memories of ancient heroes. More recently, at certain solemn occasions, as the very learned A. Weber remarks, at the solemnity, for example of the Aśvamedha or sacrifice of the horse, the praises of the king who ordained the great rite were sung by bards and minstrels in songs composed for the purpose, the memories of past times were recalled and honourable mention was made of the just and pious kings of old. In the _Bráhmaṇas_, a sort of prose commentaries annexed to the Vedas, are found recorded stories and legends which allude to historical events of the past ages, to ancient memories, and to mythical events. Such popular legends which the _Bráhmaṇas_ undoubtedly gathered from tradition admirably suited the epic tissue with which they were interwoven by successive hands.… Many and various mythico-historical traditions, suitable for epic development, were diffused among the Aryan races, those for example which are related in the four chapters containing the description of the earth, the Descent of the Ganges, etc. The epic genius however sometimes created beings of its own and gave body and life to ideal conceptions. Some of the persons in the Rámáyan must be, in my opinion, either personifications of the forces of nature like those which are described with such vigour in the _Sháhnámah_, or if not exactly created, exaggerated beyond human proportions; others, vedic personages much more ancient than Ráma, were introduced into the epic and woven into its narrations, to bring together men who lived in different and distant ages, as has been the case in times nearer to our own, in the epics, I mean, of the middle ages.

In the introduction I have discussed the antiquity of the Rámáyan; and by means of those critical and inductive proofs which are all that an antiquity without precise historical dates can furnish I have endeavoured to establish with all the certainty that the subject admitted, that the original composition of the Rámáyan is to be assigned to about the twelfth century before the Christian era. Not that I believe that the epic then sprang to life in the form in which we now possess it; I think, and I have elsewhere expressed the opinion, that the poem during the course of its rhapsodical and oral propagation appropriated by way of episodes, traditions, legends and ancient myths.… But as far as regards the epic poem properly so called which celebrates the expedition of Ráma against the Rákshases I think that I have sufficiently shown that its origin and first appearance should be placed about the twelfth century B.C.; nor have I hitherto met with anything to oppose this chronological result, or to oblige me to rectify or reject it.… But an eminent philologist already quoted, deeply versed in these studies, A. Weber, has expressed in some of his writings a totally different opinion; and the authority of his name, if not the number and cogency of his arguments, compels me to say something on the subject. From the fact or rather the assumption that Megasthenes(1184) who lived some time in India has made no mention either of the Mahábhárat or the Rámáyan Professor Weber argues that neither of these poems could have existed at that time; as regards the Rámáyan, the unity of its composition, the chain that binds together its different parts, and its allegorical character, show it, says Professor Weber, to be much more recent than the age to which I have assigned it, near to our own era, and according to him, later than the Mahábhárat. As for Megasthenes it should be observed, that he did not write a history of India, much less a literary history or anything at all resembling one, but a simple description, in great part physical, of India: whence, from his silence on literary matters to draw inferences regarding the history of Sanskrit literature would be the same thing as from the silence of a geologist with respect to the literature of a country whose valleys, mountains, and internal structure he is exploring, to conjecture that such and such a poem or history not mentioned by him did not exist at his time. We have only to look at the fragments of Megasthenes collected and published by Schwanbeck to see what was the nature and scope of his _Indica_.… But only a few fragments of Megasthenes are extant; and to pretend that they should be argument and proof enough to judge the antiquity of a poem is to press the laws of criticism too far. To Professor Weber’s argument as to the more or less recent age of the Rámáyan from the unity of its composition, I will make one sole reply, which is that if unity of composition were really a proof of a more recent age, it would be necessary to reduce by a thousand years at least the age of Homer and bring him down to the age of Augustus and Virgil; for certainly there is much more unity of composition, a greater accord and harmony of parts in the Iliad and the Odyssey than in the Rámáyan. But in the fine arts perfection is no proof of a recent age: while the experience and the continuous labour of successive ages are necessary to extend and perfect the physical or natural sciences, art which is spontaneous in its nature can produce and has produced in remote times works of such perfection as later ages have not been able to equal.”

INDEX OF PRINCIPAL NAMES

Abhijit, 24.

Abhikála, 176.

Abhíra, 444.

Abravanti, 374.

Aditi, 31, 57, 58, 125, 201, 245, 246.

Ádityas, 246, 403.

Agastya, 5, 9, 40, 132, 151, 239, 240, 242, 244, 262, 265, 280, 375, 480, 491, 500.

Ágneya, 178.

Agni, 28, 74, 109, 132, 240, 243, 276.

Agnivarṇa, 82, 220.

Agniketu, 433 note, 459.

Ahalyá, 60, 61, 62.

Ailadhána, 178.

Air, 2, 28, 203.

Airávat, 14, 110, 178, 246, 256, 267, 335, 399, 402, 415, 429, 437, 472.

Aja, 82, 220, 465.

Ájas, 270, 271.

Akampan, 265, 266, 468, 481.

Aksha, 6, 420, 469, 471.

Akurvati, 178.

Alaka, 203 note.

Alambúshá, 59, 198, 199.

Alarka, 104, 107.

Amarávatí, 13, 203 note, 286.

Ambarísha, 72, 73, 74, 82, 220.

Amúrtarajas, 46.

Anala, 455 note.

Analá, 245, 246.

Ananta, 373.

Anaraṇya, 81, 219, 470.

Anasúyá, 9, 226, 227, 228.

Andhak, 264.

Andhras, 549.

Anga, 38.

Angad, 342, 348, 350, 352 ff., 363, 364 note, 367, 374, 379 ff, 391, 402, 425 ff., 439, 442, 445, 448, 456, 458, 459, 475, 479 ff, 505.

Angas, 15, 18, 19, 21, 102.

Angiras, 133, 245.

Anjan, 14, 368, 369.

Anjaná, 392.

Anśudhána, 179.

Anśumán, 50, 53, 56, 82, 220.

Anuhláda, 370.

Aparparyat, 178.

Apartála, 175.

Apsarases, 57, 198, 199, 229, 378.

Aptoryám, 24.

Arishta, 424, 425.

Aríshṭanemi, 49, 245, 392.

Arjun, 86.

Arjuna, 518.

Arthasádhak, 14.

Aruṇ, 246,

Arundhatí, 19, 244, 413.

Aryaman, 124.

Áryan, 92.

Asamanj, 50, 53, 82, 138, 220.

Asit, 81, 219.

Aśok, 14, 175.

Aśoka, 6, 10, 101, 205, 278, 296, 297, 300, 318, 321, 357, 403, 444, 452, 456.

Asta, 377, 379 note.

Asurs, 57, 58, 380, 381, 387, 394, 407, 413, 420.

Aśvagríva, 246.

Aśvamedh, 29, 236 note.

Aśvapati, 89, 131, 178, 183.

Aśvatarí, 346.

Aśvin, 371.

Aśvíní, 343.

Aśvins, 28, 36, 60, 62, 163, 246, 339, 343, 403, 490.

Atikáya, 468, 478 ff.

Atirátra, 24.

Atri, 245, 561.

Aurva, 373 note.

Avantí, 374.

Avindhya, 415.

Ayodhyá, 4, 6, 11, 12, 14, 19, 32, 33, 38, 49, 70, 72, 79, 81, 83, 84, 85, 88, 95, 96, _passim_.

Ayomukh, 374.

Ayomukhi, 310.

Báhíka, 176.

Bahuputra, 245.

Bala, 264.

Bálakhilyas, 63, 235, 270, 271, 374.

Bali, 43, 59, 107, 275, 302, 421.

Báli, 5, 9, 29, 318, 324, 328, 329, 333 ff., 344, 356 ff., 362, 364, 366, 367, 379, 380, 391, 404, 412, 420, 440, 442, 448, 456, 458, 475, 478, 500, 503, 505.

Barbars, 66.

Beauty, 26, 29, 58, 88, 283, 455.

Bhadamadrá, 246.

Bhadra, 52.

Bhaga, 124, 243.

Bhagírath, 53, 54, 55, 82, 220, 372.

Bhágírathí, 56.

Bharadvája, 4, 7, 9, 10, 158, 159, 193, 196, 197, 199, 200, 201, 501.

Bharat, 4, 9, 10, 32, 81, 83, 84, 88, 89, 94, 97, _passim_.

Bharatas, 550.

Bháruṇḍa, 178.

Bhásí, 246.

Bhásakarṇa, 420.

Bhava, 78.

Bhímá, 198.

Bhogavatí, 12 note, 267, 375.

Bhrigu, 40, 63, 73, 81, 85, 86, 88, 133, 220.

Brahmá, 6, 7, 10, 19, 25, 26, 33, 38, 39, 42, 46, 48, 54, 56, 59, 61, 63, 65, 67, 68, 74, 75, 77, 81, _passim_.

Brahmadatta, 46, 47.

Brahmádikas, 133 note.

Bhrahmamálas, 548.

Budha, 287.

Buddhist, 219.

Cancer, 109.

Ceylon, 375 note.

Chaitra, 91.

Chaitraratha, 41, 178, 199, 267, 279, 315, 493.

Chakraván, 376.

Champá, 30.

Chaṇḍa, 448.

Chaṇḍála, 69, 70.

Chandra, 464.

Chatushṭom, 24.

Chitrá, 111, 250, 283.

Chitrakúṭa, 4, 9, 160, 161, 197, 200, 201, 202, 209, 235, 236, 317, 416, 501.

Chitraratha, 132.

Cholas, 549.

Chúli, 47.

Chyavan, 81, 220.

Dadhimukh, 426.

Dadhivakra, 364 note.

Daitya, 125, 152, 211, 246, 289, 306, 371, 418.

Daksha, 36, 78, 228, 245, 257, 396.

Dánav, 255, 270, 306, 307, 311, 371, 372, 382, 432, 443, 477.

Daṇḍak, 9, 99, 103, 117, 124, 126, 130, 166, 181, 199, 211, 238, 271, 374.

Daṇḍaká, 5.

Danú, 245, 246, 313.

Dapple skin, 64, 65.

Dardar, 110, 198.

Dardur, 448.

Darímukha, 371.

Daśárṇa, 374.

Dasáratha, 3, 9, 12, 14, 16, 18 ff., 25, 26, 29, 30, 32, 34, 41, 61, 62, 77, 79, 80 ff., 91, 92, 95, _passim_.

Dasyus, 444.

Devamíḍha, 82.

Devántak, 479, 480.

Devarát, 77, 82, 86.

Devasakhá, 378.

Devavatí, 515.

Dhanvantari, 57 note.

Dhanyamáliní, 481.

Dharmabhrit, 240.

Dharmapál, 14.

Dharmáraṇya, 46.

Dharmavardhan, 179.

Dhritaráshṭrí, 246.

Dhrishṭaketu, 82.

Dhrishṭi, 14, 202.

Dhruvasandhi, 81, 219.

Dhúmra, 371, 448.

Dhúmráksha, 433 note, 465, 466.

Dhúmráśva, 60, 481.

Dhundhumár, 81, 171, 219.

Dikshá, 44.

Dilípa, 5 note, 53, 54, 56, 82, 171, 190, 220.

Diti, 58, 59, 245, 246, 323.

Dragon, 101.

Driḍhanetra, 68.

Drishṭi, 202.

Droṇa, 464.

Drumakulya, 444.

Dundubhi, 333, 335, 338.

Durdhar, 420.

Durdharsha, 433 note.

Durjaya, 256 note.

Durmukha, 432, 433 note.

Durvásas, 521.

Dúshaṇ, 5, 250, 254, 255, 256, 258, 259, 261, 264, 265, 267-271, 294, 461, 502.

Dwida, 364 note.

Dwijihva, 474.

Dwivid, 371, 428, 430, 449, 451, 475, 483, 484.

Dwivida, 28.

Dyumatsena, 129.

Ekapádakas, 549.

Ekaśála, 179.

Fame, 26, 283.

Fate, 42, 68, 70, 71, 81, 119, 122, 123, 130, 181, 182, 195, 256, 293, 296, 309, 343, 349, 351, 354, 386, 404, 415, 439, 492.

Fire, 2, 30, 45, 49, 218, 374.

Fortune, 2, 58, 90, 94, 124, 146, 160, 188, 242, 244, 283, 449, 453.

Fire-god, 74, 124, 328.

Gádhi, 40, 48, 63, 64, 67, 68.

Gaja, 364 note, 371, 429, 449, 459.

Gálava, 518.

Gandhamádan, 28, 159, 381, 429, 446, 476.

Gandharva, 199, 256, 258, 259, 278, 285, 351, 396, 425, 437, 441, 454, 466, 468, 491.

Gandharvas, 267, 270, 281, 283, 306, 307, 308, 318, 364, 370, 375, 377, 388, 394, 409, 420, 432, 449, 455, 472.

Gandharví, 246, 265.

Gangá, 7, 9, 37, 38, 45, 48, 49, _passim_.

Garga, 133.

Garuḍ, 28, 29, 53, 246, 271, 373, 453, 465, 470, 475.

Gautam, 60, 61, 62, 505.

Gautama, 236.

Gaváksha, 364 note, 429, 449, 468, 475, 476.

Gavaya, 364 note, 371, 429, 448, 468.

Gaya, 482.

Gayá, 216.

Gáyatrí, 243.

Ghoralohamukhas, 548.

Ghritáchí, 46, 198, 367.

Girivraja, 46, 176.

Glory, 301.

Godávarí, 245, 247, 248, 249, 282, 303, 310, 374, 500.

Gokarna, 54.

Golabh, 351.

Gomatí, 151, 179, 448, 502, 503.

Gopa, 199.

Guha, 4, 9, 152-156, 162, 192, 193, 194, 208, 501.

Guhyakas, 378.

Háhá, 198.

Haihayas, 81, 219.

Hanúmán, 5, 9, 10, 28, 324 ff., 328, 332, 337, 340, 350, 355, 359, 360, 363, 364 note, 368, 371, 374, 378 ff., 392 ff., 411 ff., 424 ff., 449, 456.

Hara, 448.

Harí, 246.

Hárítas, 66.

Haryaśva, 82.

Hástinapura, 176.

Hastiprishṭhak, 179.

Havishyand, 68.

Hayagriva, 346, 376.

Hemá, 198, 382.

Hemachandra, 60.

Heti, 515.

Himálaya, 3, 14, 45, 48, 49, 50, 53, 54, 61, 67, 76, 81, 88.

Himaváu, 380.

Hiraṇyakaśipu, 391 note, 407.

Hiraṇyanábha, 500.

Hládini, 55, 178.

Honour, 283.

Hotri, 24.

Hraśvaromá, 82.

Huhú, 198.

Ikshumatí, 80, 176.

Ikshváku, 2, 11, 13, 18, 24, 25, 35, 59, 60, 69, 70, 71, 73, 81, 82, 83, 90, 94, 96, 103, 219, 390.

Ilval, 241.

Indra, 2, 5, 13, 14, 25, 28, 29, 36, 39, 40, 43 ff., 50, 56, _passim_.

Indrajánu, 371 note.

Indrajít, 420, 432, 436, 437, 441, 455, 459 ff., 482, 485.

Indraśatru, 433 note.

Indraśira, 178.

Irávatí, 246.

Jábáli, 505.

Jahnu, 55.

Jáhnaví, 49, 55, 154.

Jamadagni, 85, 86, 87, 119.

Jámbaván, 371, 374, 388, 391, 393, 402, 425, 428, 429, 439, 446, 448, 456, 464, 483, 503.

Jambudvip, 51, 373.

Jambumálí, 418, 419, 420, 459, 460.

Jambuprastha, 179.

Jámbuvatu, 364 note.

Janak, 4, 8, 9, 21, 45, 60, 61, 62, 77-85, 88, 090, _passim_.

Janamejaya, 171.

Janasthán, 225, 251, 254, 255, 264, 265, 271, 281, 282, 294, 295, 298, 308, 404, 439, 454, 463, 474, 493, 500.

Játarúpa, 373.

Jaṭáyu, 5.

Jaṭáyus, 245, 247, 280, 288, 290, 308, 385 ff., 500, 502.

Java, 231.

Jáváli, 20, 80, 174, 217, 218, 219, 222.

Jayá, 36.

Jayanta, 14, 175.

Jumna, 109, 501, 502.

Jupiter, 144.

Justice, 3, 35, 42, 149, 243, 346, 454.

Jyotishṭom, 24.

Kabandha, 5, 9, 310-316, 446, 500.

Kadrú, 246.

Kadrumá, 246.

Kaikasí, 516.

Kaikeyí, 3, 4, 9, 27, 32, 88, 96-103, _passim_.

Kailása, 38, 85, 92, 96, 110, 111, 267, 286, 357, 364, 368, 369, 373, 378, 421, 431.

Kakustha, 35, 37, 82, 109, 110, 123, 137, 142, 147, 149, 151, 153, 192, 208, 211, 220, 311.

Kalá, 378.

Kálak, 246.

Kálaká, 245, 246.

Kálakámuka, 256 note.

Kálamahí, 372.

Kalinda, 178.

Kálindí, 81, 160, 220.

Kalinga, 179.

Kalingas, 549,

Kalmáshapáda, 82, 220.

Káma 37, 38, 42, 283, 286, 296.

Kámboja, 13, 66.

Kámbojas, 66.

Kámpili, 47

Kaṇdu, 118, 380, 440.

Kandarpa, 37, 74, 75, 76, 250, 269.

Kaṇva, 440.

Kanyákubja, 47.

Kapil, 51, 52, 53.

Kapivati, 179.

Kardam, 245.

Karṇaprávaraṇas, 548.

Kártikeya, 243.

Kárttavírya, 518.

Káśi, 21, 102.

Kásíkosalas, 548.

Kaśyap, 15, 16, 20, 30, 57-59, 80, 81, 86, 87, 91, 92, 118, 219, 215, passim.

Kátyáyan, 505.

Kátyáyana, 80, 174.

Kauśalyá, 3, 23, 27, 30, 31, 79, 84, 88, 93, 94, 97, 98, 100, _passim_.

Kauśámbí, 46.

Kauśikas, 549.

Kauśikí, 48, 372.

Káverí, 375.

Kaustubha, 58.

Kávya, 40.

Kekaya, 21, 84, 88, 90, 137, 139, 174, 175.

Kerala, 190.

Keralas, 549.

Kesarí, 371.

Keśini, 49, 50.

Khara, 9, 225, 250 ff., 281, 288, 290, 294, 295, 433, 446, 451, 461, 477, 493.

Kinnars, 270, 306, 308, 318, 321, 373, 425.

Kimpurushas, 28 note.

Kirátas, 66, 549.

Kírtirát, 82.

Kirtirátha, 82.

Kishkindhá, 5, 333, 334, 336, 338, 339, 351, 357, 362, 369, 385, 449, 464, 500.

Kośal, 11, 102, 273, 307, 359, 418.

Kośala, 151, 173.

Krathan, 448.

Kratu, 245.

Krauncha, 310, 378, 476.

Kraunchi, 246.

Kriśáśva, 36, 41, 43.

Krishṇa, 497.

Krishṇagiri, 448.

Krishṇveni, 374.

Krita, 57, 395.

Krodhavaśá, 245, 246.

Kshatriyas, 246, 346.

Kukshi, 81, 219.

Kulingá, 176.

Kumbha, 484.

Kumbhakarṇa, 10, 250, 399, 411, 435 ff., 441, 470 ff.

Kúmuda, 364 note, 448.

Kunjar, 375, 392.

Kuru(s), North, 198, 203, 315.

Kurujángal, 176.

Kuśa, 10, 46, 48, 63, 526.

Kuśadhwaj, 80, 82, 88.

Kuśámba, 46.

Kuśanábha, 46, 47, 48, 63.

Kuśáśva, 60.

Kuśik, 33, 35, 36, 38, 44, 56, 62, 63, 68, 70 ff., 83.

Kuṭíká, 179.

Kuṭikoshṭiká, 179.

Kuvera, 23, 88, 109, 110, 111, 112, 198, 199, 204, 232, 267, 378, 422, 431, 432, 483.

Lakshmaṇ, 4, 8, 11, 32, 36, 38, 40, 41, 44, 45, 56, 61, 79, 80, 82-84, 88, 91, 94, 97, 98, _passim_.

Lakshmí, 88, 116, 146, 227, 400, 453, 462, 497.

Lamba, 397.

Lanká, 5, 10, 265, 267, 284, 286, 293, 295-297, 367, 387, 397, 411, 423 ff., 439, 456 ff.

Lankaṭankaṭá, 515.

Lava, 10, 526.

Lohitya, 179.

Lokapálas, 485.

Lomapád, 15, 16, 18, 19, 21, 30.

Mádhaví, 520.

Madhu, 26, 51, 57, 87, 95.

Madhúka, 245.

Madhushyand, 68, 74.

Madrakas, 550.

Magadh, 46, 102.

Mágadnas, 548.

Maghá, 83.

Mahábír, 82.

Mahábala, 433 note.

Mahábhárat, 520, 524, 551, 554.

Mahádeva, 61, 515.

Mahákapála, 256 note, 260.

Mahámáli, 256 note.

Mahándhrak, 82.

Mahápadma, 14, 52.

Mahápáráśva, 433, 436, 455, 478, 480, 487.

Mahárath, 68.

Maháromá, 82.

Maháruṇ, 368.

Maháśaila, 368.

Mahendra, 28, 59, 86, 87, 88, 140, 167, 213, 243, 244, 307, 336, 344, 364, 368, 370, 375, 490, 531, 554.

Maheśwar, 369, 498.

Mahí, 372.

Máhishmatí, 518.

Mahishikas, 549.

Mahodar, 433 note, 450, 455, 474, 478 ff.

Mahodaya, 46, 70, 71, 488.

Maináka, 10, 394, 500 note.

Mainda, 28, 364 note, 371, 428, 430, 439, 449, 451, 458, 482, 483.

Makaráksha, 485 note.

Malaja, 39.

Málavas, 548.

Malaya, 198, 324, 328, 375, 379, 430.

Málí, 515, 516.

Máliní, 175, 539.

Malyaván, 454, 455.

Mályavat, 515, 516.

Mánas, 38.

Mandakarṇi, 240.

Mandákiní, 200, 201, 203, 209, 234, 235, 304, 322, 416 note.

Mandalí, 556.

Mandar, 57, 163, 285, 362, 368, 372, 399, 402, 421, 485, 491, 493, 525.

Mandarí, 444.

Mándhátá, 81, 219, 347, 518.

Mándavi, 84.

Máṇḍavya, 226 note.

Mandehas, 373.

Mandodarí, 402, 492, 500, 516.

Mandra, 14.

Maṇibhadra, 441.

Manthará, 40, 96, 97, 99, 187.

Manu, 11, 12, 13, 81, 103, 151, 179, 219, 245, 246, 347, 490, 505, 537, 555.

Marícha, 58.

Márícha, 5, 9, 35, 39, 40, 44, 266, 271-280, 298.

Maríchi, 81, 91, 219, 245.

Maríchipas, 270, 271.

Márkaṇḍeya, 80, 174.

Mars, 93, 144, 339, 404, 445, 467, 489.

Maru, 82, 220.

Maruts, 25, 54, 59, 403, 517, 547, 555.

Máshas, 270, 271.

Mátali, 109, 142, 489, 491, 493.

Matanga, 14, 246, 315, 316, 317, 318, 319, 336, 337, 380.

Mátangí, 246.

Mátariśva, 389.

Matsya, 102, 523, 537, 549.

Maya, 293, 382, 432, 488.

Máyá, 293, 521.

Máyáví, 333, 334, 379.

Meghamáli, 256 note.

Meghanáda, 10.

Mekhal, 374.

Mená, 49, 394 note.

Menaká, 74.

Mercury, 144, 339, 467.

Meru, 4, 49, 92, 109, 110, 142, 182, 232, 236, 254, 291, 315, 368, 370, 377, 380, 418, 493.

Meruśavarṇi, 382.

Mina, 32.

Miśrakeśí, 199.

Mithi, 82.

Míthilá, 9 note, 21, 45, 60, 61, 78, 81, 83, 84, 85.

Mitraghna, 459.

Mlechchhas, 66, 537, 550.

Modesty, 26.

Moon, 30, 42, 58, 109 ff., 124, 218, 227, 243, 276, 367, 413, 414, 488.

Mriga, 14.

Mrigamandá, 246.

Mrigí, 246.

Mudgalya, 174.

Nábhág, 82, 220.

Nágadantá, 198.

Nágas, 12, 55, 66, 68, 145, 270, 273, 395, 409, 413, 420, 427, 518.

Nahush, 82, 95, 171, 190, 220, 307.

Nairrit, 430.

Nala, 10, 340, 364 note, 428, 444, 445, 448, 449, 468, 475, 483.

Nalá, 246.

Naliní, 55, 203, 204, 267, 436.

Namuchi, 39, 261, 264, 275, 336.

Nandá, 415.

Nandan, 26, 175, 200, 267, 279, 315, 316, 426.

Nandi, 249, 421.

Nandigráma, 4, 6, 9, 224, 502, 503.

Nandíśvara, 471.

Nandivardhan, 82.

Nárad, 1, 2, 8, 9, 124, 199, 543.

Narak, 479.

Narántak, 479.

Náráyaṇ, 25, 26, 95, 393, 474, 497, 516, 517, 522, 535, 559.

Narmadá, 374, 448, 518.

Nikumbha, 432, 433 note, 437, 459, 484.

Níla, 28, 340, 352, 360, 364 note, 371, 374, 428, 429, 430, 446, 448, 449, 456, 458, 459, 469, 472, 475, 482.

Nimi, 77, 82.

Niśakar, 389, 390.

Nishádas, 4, 152, 192, 196, 271, 501, 537.

Ocean, 10, 95, 144, 285, 286, 336, 346, 387.

Oshṭhakarṇakas, 548.

Pahlavas, 66.

Páka, 252, 297, 498.

Pampá, 5, 9, 235, 293, 314-321, 327.

Panas, 371, 428, 448, 464.

Panasa, 455 note.

Panchajan, 376.

Panchála, 176, 539.

Panchápsaras, 240.

Panchavaṭa, 9.

Panchavaṭí, 244, 245, 247.

Páṇḍyas, 375, 549.

Paráśara, 517.

Paraśuráma, 119 note, 523, 531.

Paravíráksha, 256 note.

Páriyátra, 376, 448.

Parjanya, 112, 174, 261, 448.

Párvati, 249 note, 515, 542.

Paulastya, 472.

Paulomí, 29, 370.

Pávaní, 55.

Phálguní, 83.

Pináka, 67.

Pitris, 550.

Prabháva, 363.

Prachetas, 1, 245.

Praghas, 420, 459, 460.

Prágvaṭ, 179.

Prahasta, 399, 418, 419, 421, 422, 432 ff., 441, 451, 452, 455, 456, 471, 481.

Praheti, 515.

Prahláda, 391.

Prajangha, 459, 460.

Prajápati, 133 note, 554, 560.

Pralamba, 175.

Pramátha, 256 note.

Pramathí, 260, 448.

Pramati, 455 note.

Prasenajit, 81, 219.

Praśravaṇ, 304, 357, 380, 383, 415, 426.

Prasthalas, 550.

Praśuśśruka, 82, 220.

Pratindhak, 82.

Pravargya, 22.

Prayág, 158, 159, 196.

Prithu, 81, 219.

Prithuśyáma, 256 note.

Proshṭhapadá, 32.

Pulah, 245.

Pulastya, 35, 245, 254, 268, 288, 408, 515.

Pulindas, 550.

Puloma, 370.

Punarvasu, 93.

Puṇḍaríká, 199.

Puṇḍras, 548, 549.

Punjikasthalá, 436, 552.

Puranda, 522.

Purandara, 384, 522.

Purúravas, 286, 544, 545.

Purusha, 256 note, 559.

Purushádak, 82, 220.

Purushottam, 498, 517.

Púshá, 124.

Pushpak, 10, 80, 286, 499, 519.

Pushya, 32, 90, 92, 94, 96, 98, 109, 126.

Rabhasa, 433 note.

Rághava, 5 note.

Raghu, 5, 9, 22, 32 ff., 50, 56, 61, _passim_.

Raghunandana, 522.

Ráhu, 93, 223, 261, 272, 303, 351, 480.

Rain, Lord of, 92, 222.

Rájagriha, 174, 175.

Ráma, _passim_.

Rámáyana, 8 note, 10, 11, 541, 542.

Rambhá, 75, 232, 448.

Ramaṇá, 199.

Raśmiketu, 433 note, 459.

Rávaṇ, 5, 9, 10, 25, 26, 32, 35, _passim_.

Reṇuká, 63, 119.

Richíka, 48, 73, 86.

Right, 42, 68.

Riksharajas, 386, 442.

Rikshaván, 448.

Rishabh, 373, 375, 429, 446, 476, 483.

Rishṭikas, 549.

Rishyamúka, 9, 314, 315, 316, 318 ff., 332, 335, 339, 340, 353, 380, 500.

Rishyaśring, 15-24, 29, 30.

Rohiṇí, 4, 112, 223, 227, 246, 251, 282, 287, 367, 404, 413, 445.

Rohitas, 376, 558.

Rudhiráśana, 256 note.

Rudra, 49, 57, 67, 77, 78, 162, 249, 257, 264, 283, 296, 378, 413, 483.

Rudras, 246, 558.

Rukmiṇí, 517.

Rumá, 346, 349, 350, 363, 366, 367, 371, 385, 403.

Ruman, 371.

Sachí, 29, 202, 234, 238, 276, 286, 297, 370, 408, 415, 494, 519, 522.

Sádhyas, 490, 555, 558, 559.

Sagar, 11, 50 ff., 82, 119, 137, 171, 441.

Sahadeva, 60.

Sahya, 429, 430.

Śaivya, 104, 107, 171, 533.

Śakas, 66, 550.

Śakra, 75, 234, 307, 313, 336, 344, 448, 464.

Śálmalí, 176, 539.

Śályakartan, 178.

Śáman, 186, 326, 359.

Śambar, 479.

Śambara, 99, 100.

Sampáti, 5, 9, 246, 364 note, 385, 387 ff., 412, 455 note, 459, 460, 464.

Samprakshálas, 235.

Sanatkumár, 15, 16.

Sandhyá, 515.

Sanháras, 36.

Sanhráda, 474.

Śaniśchar, 283.

Śankan, 82.

Śankar, 57, 335.

Sánkáśyá, 80, 81, 82, 83.

Śankha, 555.

Śankhan, 220, 432.

Sanrochan, 448.

Śanśray, 245.

Śántá, 16, 19, 29, 30, 31.

Śarabh, 364 note, 439, 476.

Śarabhanga, 9, 233, 234, 235, 236, 265, 502.

Śaradaṇḍá, 176, 539.

Saramá, 452, 453.

Sáraṇ, 446, 447, 455.

Sarandib, 375 note.

Sáranga, 556.

Sarasvatí, 178, 372, 516, 522.

Śárdúla, 441, 449, 450.

Śárdúlí, 246.

Sarjú, 11, 20, 22, 36, 37, 38, 50, _passim_.

Sárvabhauma, 429.

Sarvartírtha, 179.

Śaśivindhus, 81, 219.

Śatabali, 371, 377, 379, 380.

Śatadrú, 178, 539.

Śatahradá, 231.

Śatánanda, 62, 63, 77, 79, 80, 81, 84.

Śatrughna, 32, 83, 84, 88, 89, 97, _passim_.

Śatrunjay, 504.

Satyaván, 129.

Satyavatí, 48.

Sávitrí, 129, 227.

Śavarí, 315, 316, 317.

Saumanas, 373.

Sávarṇí, 377.

Seven Rishis, 23.

Śesha, 245.

Siddhárth, 14, 137, 138, 175.

Siddhas, 28 note, 540, 559.

Śíghraga, 82, 220.

Śilá, 178.

Śilávahá, 178.

Sindhu, 13, 21, 55, 102, 372, 376, 443.

Sinhiká, 10, 396.

Śiśir(a), 372, 555.

Sítá, 4 ff., 55, 78, 79, 83, 84, 88, 93, _passim_.

Śiva, 4, 36, 42, 54, 55, 57, 67, 78, 82, 85, 86, 109, 110, 205, 523, 524, 543, 554.

Skanda, 554.

Soma, 52, 58, 198, 267, 378, 554.

Somadatta, 60.

Somadá, 47.

Somagiri, 376, 378.

Śoṇa, 45, 48, 372.

Śringavera, 4, 192, 196, 223, 501, 502.

Srinjay, 60.

Srutakírti, 84.

Stháṇu, 25, 37, 245.

Stháṇumatí, 179.

Sthúláksha, 256 note, 260.

Sthúlaśiras, 313.

Subáhu, 364 note.

Suchakshu, 55.

Suchandra, 60.

Śuchi, 238.

Sudámá, 178.

Sudáman, 81, 176.

Sudarśan, 82, 83, 220, 373, 378, 448.

Sudarśandwíp, 374.

Sudhanvá, 82.

Sudhriti, 82.

Śúdras, 6, 13, 246.

Sugríva, 5, 6, 9, 28, 29, 314, 316, 318, 324 ff., 337, 339, 344, 346 ff., 371, 375 ff., 412, 414, 422, 424, 430, 439 ff., 446, 450, 519, 545.

Śuka, 442, 446, 447, 455 ff.

Sukeśa, 515, 516.

Suketu, 39, 82.

Sukí, 246.

Śukra, 124, 210, 279, 384, 429.

Sumáli, 515, 516.

Sumágadhí, 46.

Sumantra, 15, 16, 19, 21, 80, 92, _passim_.

Sumati, 49, 50, 59, 60.

Sumitrá, 27, 30, 32, 88, 94, _passim_.

Sun, 93, 109, 110, 124, 243.

Sunábha, 425.

Śunahśepha, 72, 73, 74

Sunda, 35, 39.

Sunetra, 364 note.

Suparṇa, 53, 125, 231, 343, 349, 388.

Supárśva, 388.

Supátala, 364 note.

Suptaghna, 433 note.

Surá, 58.

Surabhí, 183, 246.

Surapati, 522.

Suras, 58.

Surasá, 246, 395.

Suráshṭra, 21, 102, 376.

Súrasenas, 550.

Śúrpaṇakhá, 5, 9, 249 ff., 267 ff., 288, 502.

Súrya, 555.

Súryáksha, 364 note.

Súryaśatru, 433 note.

Súryaván, 375.

Susandhi, 81, 219.

Susheṇ, 28, 351, 364 note, 376, 379, 380.

Sutanu, 199.

Sutíkshṇa, 9, 234, 236, 237, 240, 241.

Suváhu, 35, 44, 45, 146.

Suvarat, 220.

Suvela, 450, 456, 457.

Suvíra, 21, 102.

Suyajǹa, 20, 132.

Svayambhu, 394.

Svayamprabhá, 382.

Śvetáraṇya, 264.

Swarga, 54, 101, 202, 493.

Swarṇaromá, 82.

Śweta, 448.

Śyáma, 160.

Syandiká, 151.

Śyenagámí, 256 note, 260.

Śyení, 246.

Táḍaká, 38, 39, 40, 41.

Táḍakeya, 266.

Taittiríya, 132.

Takshak, 432.

Takshaka, 267.

Tálajanghas, 81, 219.

Tamasá, 7, 147, 148, 149.

Támrá, 245, 246.

Támraparṇí, 375.

Tapan, 459, 555.

Tára, 364 note, 379 ff.

Tárá, 9, 336, 349 ff., 355, 359, 362, 363, 366, 367, 369, 371, 385, 403, 449, 546.

Tárak, 430.

Tárkshya, 214.

Ten-necked, 250.

Thirty-three Gods, 51.

Thousand-eyed, 41, 59, 60, 74, 75, 76, 86, 90, 112, 252, 297, 504.

Three-eyed God, 86.

Thunderer, 234.

Titan, 58, 67, 72, 79, 109, 114, 124.

Toraṇ, 179.

Town-Destroyer, 59, 60.

Trident, 68.

Trident-wielding, 54, 57.

Trijaṭ, 133.

Trijaṭá, 410, 463.

Trikúṭa, 456, 457, 500, 515.

Triṇavindu, 515.

Trípathagá, 56.

Tripur, 306.

Tripura, 85, 86.

Triśanku, 68-72, 81, 144, 219, 429.

Triśirá, 9.

Triśirás, 256 note, 260, 261, 264, 267, 271, 478, 479, 480, 502.

Tumburu, 198, 199, 232.

Uchchaihśravas, 58, 522.

Udayagiri, 379 note.

Udávasu, 82.

Ujjiháná, 179.

Ukthya, 24.

Umá, 49, 54, 205, 249 note, 471, 542, 543.

Upasad, 22.

Upasunda, 35.

Upendra, 74, 559.

Urmilá, 47, 83, 84, 88, 228.

Urvaśí, 286, 544, 545.

Uśanas, 382.

Utkal, 374.

Uttániká, 179, 539.

Váhli, 13.

Váhlíka, 376.

Vahni, 555.

Vaidyut, 375.

Vaijayanta, 99, 179, 522.

Vaikhánasas, 270, 271, 374.

Vainateya, 388.

Vaiśravaṇ, 265, 285, 378, 414, 515.

Vaiśyas, 246.

Vaitaraṇí, 293.

Vajra, 376.

Vajradanshṭra, 432, 433 note, 466, 467.

Válmíki, 1, 7-11, 161, 519, 542.

Vámadeva, 14, 79, 80, 91, 174, 222, 505.

Vámana, 14, 523.

Váṇa, 81, 219.

Vanáyu, 13.

Vangas, 102.

Varadas, 550.

Varuṇ, 1 note, 28, 42, 67, 88, 109, 124, 228, 243, 272, 293, 338, 377, 383, 448, 471, 518.

Varáśya, 256 note.

Varútha, 179.

Vásav, 92.

Vásava, 236, 522.

Vaśishṭha, 14, 15, 19-22, 25, 32, _passim_.

Vásudeva, 51, 52.

Vásuki, 57, 267, 375, 432, 518, 522.

Vasus, 14, 46, 246, 283, 377, 403, 522, 554.

Vasvaukasárá, 203.

Vátápi, 241, 280.

Váyu, 59, 243, 369, 427, 428, 555.

Vedas, 1 note, 3, 12, 22, 70, 89, 109, 125, 147, 184, 229, 559.

Vedaśrutí, 151.

Vedavatí, 470, 517.

Vegadarśí, 429, 446, 483.

Veṇá, 448, 537.

Vibháṇḍak, 15, 16, 17, 18, 25.

Vibhíshaṇ, 6, 10, 250, 273, 415, 422, 423, 433 ff., 449 ff., 472, 483, 487 ff., 516.

Vibudh, 82.

Vidarbha, 46, 49.

Vidarbhas, 549.

Videha, 79 ff., 129, 130, 142, 166, 195, 227.

Videhan, 9, 79, 95, 104, 119, 125, _passim_.

Videhas, 548.

Vidyádharí, 203 note.

Vidyujjihva, 450.

Vidyunmáli, 364 note.

Vidyutkeśa, 515.

Vihangama, 256 note.

Vijay, 14, 36, 175, 505.

Vikaṭá, 409.

Vikrit, 245.

Vikukshi, 81, 219.

Vinata, 179, 379, 380, 388, 448.

Vinatá, 53, 125, 246.

Vindhya, 14, 51, 242, 364, 370, 374, 380.

Vindu, 55.

Vipáśá, 176, 539.

Vírabáhu, 364 note.

Virádha, 5, 9, 229, 232, 404, 446, 502.

Viráj, 124.

Viramatsya, 178.

Virochan, 40, 43.

Virtue, 223, 272.

Virúpáksha, 52, 420, 433, 459, 460, 487.

Viśákhás, 144, 430.

Viśálá, 56, 57, 59, 60, 62.

Vishṇu, 1 note, 2, 3, 25, 32, 40, _passim_.

Viśravas, 35, 309, 408, 515, 516.

Viśváchi, 198.

Viśvajit, 24.

Viśvakarmá, 28, 42, 198, 376, 387, 444, 445, 448, 499, 500, 515, 556.

Viśvámitra, 9, 32 ff., 39, 41, 44, 45, _passim_.

Viśvarúpa, 353.

Viśvas, 377.

Viśvávasu, 198.

Viśvedevas, 162.

Vitardan, 474.

Vivasvat, 81, 171, 219, 245, 386, 532.

Vraṇa, 444.

Vrihadratha, 82.

Vrihaspati, 28, 31, 95, 124, 210, 307, 464, 517.

Vritra, 125, 264, 288, 387, 487, 491, 536.

Vulture-king, 9.

War-god, 124, 476.

Wind, 30, 218.

Wind-god, 10, 36, 42, 68, 325, 326, 379, 392 ff., 417 ff., 449, 470, 478, 481, 488, 502, 503.

Yavadwípa, 372.

Yajnakopa, 433 note, 459.

Yajush, 326.

Yajnaśatru, 256 note.

Yaksha, 236 note, 306, 318, 363, 375, 394, 420, 422, 425, 431, 454, 458, 468.

Yáma, 68, 71, 112, 117, 124, 140, 166, 171, 241, 248, 262, 275, 287, 313, 343 ff., 432, 437, 449, 472, 475, 496, 518, 554.

Yamuná, 158, 159, 160, 178, 214, 223, 372.

Yámun, 372.

Yavanas, 66, 550.

Yayáti, 82, 95, 107, 119, 163, 186, 307, 344.

Yudhájit, 84, 88, 180, 190.

Yúpáksha, 420, 472.

Yuvanáśva, 81, 219.

FOOTNOTES

1 The MSS. vary very considerably in these stanzas of invocation: many
lines are generally prefixed in which not only the poet, but those
who play the chief parts in the poem are panegyrized. It is
self-apparent that they are not by the author of the Rámáyan
himself.

2 “Válmíki was the son of Varuṇa, the regent of the waters, one of
whose names is Prachetas. According to the _Adhyátmá Rámáyaṇa_, the
sage, although a Bráhman by birth, associated with foresters and
robbers. Attacking on one occasion the seven Rishis, they
expostulated with him successfully, and taught him the _mantra_ of
Ráma reversed, or _Mará, Mará_, in the inaudible repetition of which
he remained immovable for thousands of years, so that when the sages
returned to the same spot they found him still there, converted into
a _valmík_ or ant-hill, by the nests of the termites, whence his
name of Válmíki.”

WILSON. _Specimens of the Hindu Theatre, Vol. I. p. 313_.

“Válmíki is said to have lived a solitary life in the woods: he is
called both a _muni_ and a _rishi_. The former word properly
signifies an anchorite or hermit; the latter has reference chiefly
to wisdom. The two words are frequently used promiscuously, and may
both be rendered by the Latin _vates_ in its earliest meaning of
_seer_: Válmíki was both poet and seer, as he is said to have sung
the exploits of Ráma by the aid of divining insight rather than of
knowledge naturally acquired.” SCHLEGEL.

3 Literally, _Kokila_, the Koïl, or Indian Cuckoo. Schlegel translates
“luscinium.”

4 Comparison with the Ganges is implied, that river being called the
purifier of the world.

5 “This name may have been given to the father of Válmíki
allegorically. If we look at the derivation of the word (_pra_,
before, and _chetas_, mind) it is as if the poet were called the son
of Prometheus, the Forethinker.” SCHLEGEL.

6 Called in Sanskrit also _Bála-Káṇḍa_, and in Hindí _Bál-Káṇḍ_,
_i.e._ the Book describing Ráma’s childhood, _bála_ meaning a boy up
to his sixteenth year.

7 A divine saint, son of Brahmá. He is the eloquent messenger of the
Gods, a musician of exquisite skill, and the inventor of the _víṇá_
or Indian lute. He bears a strong resemblance to Hermes or Mercury.

8 This mystic syllable, said to typify the supreme Deity, the Gods
collectively, the Vedas, the three spheres of the world, the three
holy fires, the three steps of Vishṇu etc., prefaces the prayers and
most venerated writings of the Hindus.

9 This colloquy is supposed to have taken place about sixteen years
after Ráma’s return from his wanderings and occupation of his
ancestral throne.

10 Called also Śrí and Lakshmí, the consort of Vishṇu, the Queen of
Beauty as well as the Dea Fortuna. Her birth “from the full-flushed
wave” is described in Canto XLV of this Book.

11 One of the most prominent objects of worship in the Rig-veda, Indra
was superseded in later times by the more popular deities Vishṇu and
Śiva. He is the God of the firmament, and answers in many respects
to the Jupiter Pluvius of the Romans. See _Additional Notes_.

12 The second God of the Trimúrti or Indian Trinity. Derived from the
root _viś_ to penetrate, the meaning of the name appears to be _he
who penetrates or pervades all things_. An embodiment of the
preserving power of nature, he is worshipped as a Saviour who has
nine times been incarnate for the good of the world and will descend
on earth once more. See _Additional Notes_ and Muir’s Sanskrit Texts
_passim_.

13 In Sanskrit _devarshi_. Rishi is the general appellation of sages,
and another word is frequently prefixed to distinguish the degrees.
A _Brahmarshi_ is a theologian or Bráhmanical sage; a Rájarshi is a
royal sage or sainted king; a _Devarshi_ is a divine or deified sage
or saint.

_ 14 Trikálajǹa_. Literally _knower of the three times_. Both Schlegel
and Gorresio quote Homer’s.

Ὅς ἤδη τ’ ἐόντα, τά τ’ ἐσσόμενα,
πρό τ’ ἐόντα.

“That sacred seer, whose comprehensive view,
The past, the present, and the future knew.”

The Bombay edition reads _trilokajǹa,_ _who knows the three worlds_
(earth, air and heaven.) “It is by _tapas_ (austere fervour) that
rishis of subdued souls, subsisting on roots, fruits and air, obtain
a vision of the three worlds with all things moving and stationary.”
MANU, XI. 236.

15 Son of Manu, the first king of Kośala and founder of the solar
dynasty or family of the Children of the Sun, the God of that
luminary being the father of Manu.

16 The Indians paid great attention to the art of physiognomy and
believed that character and fortune could be foretold not from the
face only but from marks upon the neck and hands. Three lines under
the chin like those at the mouth of a conch (_Śańkha_) were regarded
as a peculiarly auspicious sign indicating, as did also the mark of
Vishṇu’s discus on the hand, one born to be a _chakravartin_ or
universal emperor. In the palmistry of Europe the line of fortune,
as well as the line of life, is in the hand. Cardan says that marks
on the nails and teeth also show what is to happen to us: “Sunt
etiam in nobis vestigia quædam futurorum eventuum in unguibus atque
etiam in dentibus.” Though the palmy days of Indian chiromancy have
passed away, the art is still to some extent studied and believed
in.

17 Long arms were regarded as a sign of heroic strength.

18 “Veda means originally knowing or knowledge, and this name is given
by the Bráhmans not to one work, but to the whole body of their most
ancient sacred literature. Veda is the same word which appears in
the Greek οίδα, I know, and in the English wise, wisdom, to wit. The
name of Veda is commonly given to four collections of hymns, which
are respectively known by the names of Rig-veda, Yajur-veda,
Sáma-veda, and Atharva-veda.”

“As the language of the Veda, the Sanskrit, is the most ancient type
of the English of the present day, (Sanskrit and English are but
varieties of one and the same language,) so its thoughts and
feelings contain in reality the first roots and germs of that
intellectual growth which by an unbroken chain connects our own
generation with the ancestors of the Aryan race,—with those very
people who at the rising and setting of the sun listened with
trembling hearts to the songs of the Veda, that told them of bright
powers above, and of a life to come after the sun of their own lives
had set in the clouds of the evening. These men were the true
ancestors of our race, and the Veda is the oldest book we have in
which to study the first beginnings of our language, and of all that
is embodied in language. We are by nature Aryan, Indo-European, not
Semitic: our spiritual kith and kin are to be found in India,
Persia, Greece, Italy, Germany: not in Mesopotamia, Egypt, or
Palestine.”

_Chips from a German Workshop_, Vol. I. pp. 8. 4.

19 As with the ancient Persians and Scythians, Indian princes were
carefully instructed in archery which stands for military science in
general, of which, among Hindu heroes, it was the most important
branch.

20 Chief of the three queens of Daśaratha and mother of Ráma.

21 From _hima_ snow, (Greek χειμ-ών, Latin hiems) and _álaya_ abode,
the Mansion of snow.

22 The moon (_Soma_, _Indu_, _Chandra_ _etc._) is masculine with the
Indians as with the Germans.

23 Kuvera, the Indian Plutus, or God of Wealth.

24 The events here briefly mentioned will be related fully in the
course of the poem. The first four cantos are introductory, and are
evidently the work of a later hand than Valmiki’s.

25 “Chandra, or the Moon, is fabled to have been married to the
twenty-seven daughters of the patriarch Daksha, or Aśviní and the
rest, who are in fact personifications of the Lunar Asterisms. His
favourite amongst them was Rohiṇí to whom he so wholly devoted
himself as to neglect the rest. They complained to their father, and
Daksha repeatedly interposed, till, finding his remonstrances vain,
he denounced a curse upon his son-in-law, in consequence of which he
remained childless and became affected by consumption. The wives of
Chandra having interceded in his behalf with their father, Daksha
modified an imprecation which he could not recall, and pronounced
that the decay should be periodical only, not permanent, and that it
should alternate with periods of recovery. Hence the successive wane
and increase of the Moon. _Padma_, _Puráṇa_, _Swarga-Khaṇḍa,_ Sec.
II. _Rohiṇí_ in Astronomy is the fourth lunar mansion, containing
five stars, the principal of which is Aldebaran.” WILSON, _Specimens
of the Hindu Theatre. Vol. I. p._ 234.

The Bengal recension has a different reading:

“Shone with her husband like the light
Attendant on the Lord of Night.”

26 The garb prescribed for ascetics by Manu.

27 “Mount Meru, situated like Kailása in the lofty regions to the north
of the Himálayas, is celebrated in the traditions and myths of
India. Meru and Kailása are the two Indian Olympi. Perhaps they were
held in such veneration because the Sanskrit-speaking Indians
remembered the ancient home where they dwelt with the other
primitive peoples of their family before they descended to occupy
the vast plains which extend between the Indus and the Ganges.”
GORRESIO.

28 The third God of the Indian Triad, the God of destruction and
reproduction. See _Additional Notes_.

29 The epithet _dwija_, or _twice-born_, is usually appropriate to
Bráhmans, but is applicable to the three higher castes. Investiture
with the sacred thread and initiation of the neophyte into certain
religious mysteries are regarded as his regeneration or second
birth.

30 His shoes to be a memorial of the absent heir and to maintain his
right. Kálidása (Raghuvaṅśa, XII. 17.) says that they were to be
_adhidevate_ or guardian deities of the kingdom.

31 Jaṭáyu, a semi-divine bird, the friend of Ráma, who fought in
defence of Sítá.

32 Raghu was one of the most celebrated ancestors of Ráma whose
commonest appellation is, therefore, Rághava or descendant of Raghu.
Kálidása in the _Raghuraṇśa_ makes him the son of Dilípa and
great-grandfather of Ráma. See _Idylls from the Sanskrit_, “Aja” and
“Dilípa.”

33 Dundhubi.

34 Literally _ten yojanas_. The yojana is a measure of uncertain length
variously reckoned as equal to nine miles, five, and a little less.

35 Ceylon.

36 The Jonesia Aśoka is a most beautiful tree bearing a profusion of
red blossoms.

_ 37 Brahmá_, the Creator, is usually regarded as the first God of the
Indian Trinity, although, as Kálidása says:

“Of Brahmá, Vishṇu, Śiva, each may be
First, second, third, amid the blessed Three.”

Brahmá had guaranteed Rávaṇ’s life against all enemies except man.

38 Ocean personified.

39 The rocks lying between Ceylon and the mainland are still called
Ráma’s Bridge by the Hindus.

40 “The Bráhmans, with a system rather cosmogonical than chronological,
divide the present mundane period into four ages or _yugas_ as they
call them: the Krita, the Tretá, the Dwápara, and the Kali. The
Krita, called also the Deva-yuga or that of the Gods, is the age of
truth, the perfect age, the Tretá is the age of the three sacred
fires, domestic and sacrificial; the Dwápara is the age of doubt;
the Kali, the present age, is the age of evil.” GORRESIO.

41 The ancient kings of India enjoyed lives of more than patriarchal
length as will appear in the course of the poem.

42 Śúdras, men of the fourth and lowest pure caste, were not allowed to
read the poem, but might hear it recited.

43 The three _ślokes_ or distichs which these twelve lines represent
are evidently a still later and very awkward addition to the
introduction.

44 There are several rivers in India of this name, now corrupted into
_Tonse_. The river here spoken of is that which falls into the
Ganges a little below Allahabad.

45 “In Book II, Canto LIV, we meet with a saint of this name presiding
over a convent of disciples in his hermitage at the confluence of
the Ganges and the Jumna. Thence the later author of these
introductory cantos has borrowed the name and person, inconsistently
indeed, but with the intention of enhancing the dignity of the poet
by ascribing to him so celebrated a disciple.” SCHLEGEL.

46 The poet plays upon the similarity in sound of the two words:
_śoka_, means grief, _śloka_, the heroic measure in which the poem
is composed. It need scarcely be said that the derivation is
fanciful.

47 Brahmá, the Creator, is usually regarded as the first person of the
divine triad of India. The four heads with which he is represented
are supposed to have allusion to the four corners of the earth which
he is sometimes considered to personify. As an object of adoration
Brahmá has been entirely superseded by Śiva and Vishṇu. In the whole
of India there is, I believe, but one temple dedicated to his
worship. In this point the first of the Indian triad curiously
resembles the last of the divine fraternity of Greece, Aïdes the
brother of Zeus and Poseidon. “In all Greece, says Pausanias, there
is no single temple of Aïdes, except at a single spot in Elis.” See
Gladstone’s Juventus Mundi, p. 253.

48 The _argha_ or _arghya_ was a libation or offering to a deity, a
Bráhman, or other venerable personage. According to one authority it
consisted of water, milk, the points of Kúsa-grass, curds, clarified
butter, rice, barley, and white mustard, according to another, of
saffron, bel, unbroken grain, flowers, curds, dúrbá-grass,
kúsa-grass, and sesamum.

49 Sítá, daughter of Janak king of Míthilá.

50 “I congratulate myself,” says Schlegel in the preface to his, alas,
unfinished edition of the Rámáyan, “that, by the favour of the
Supreme Deity, I have been allowed to begin so great a work; I glory
and make my boast that I too after so many ages have helped to
confirm that ancient oracle declared to Válmíki by the Father of
Gods and men:

Dum stabunt montes, campis dum flumina current,
Usque tuum toto carmen celebrabitur orbe.”

51 “The sipping of water is a requisite introduction of all rites:
without it, says the Sámha Purána, all acts of religion are vain.”
COLEBROOKE.

52 The _darhha_ or _kuśa_ (Pea cynosuroides), a kind of grass used in
sacrifice by the Hindus as _cerbena_ was by the Romans.

53 The direction in which the grass should be placed upon the ground as
a seat for the Gods, on occasion of offerings made to them.

54 Paraśuráma or Ráma with the Axe. See Canto LXXIV.

55 Sítá. Videha was the country of which Míthilá was the capital.

56 The twin sons of Ráma and Sítá, born after Ráma had repudiated Sítá,
and brought up in the hermitage of Válmíki. As they were the first
rhapsodists the combined name Kuśílava signifies a reciter of poems,
or an improvisatore, even to the present day.

57 Perhaps the bass, tenor, and treble, or quick, slow and middle
times. we know but little of the ancient music of the Hindus.

58 Eight flavours or sentiments are usually enumerated, love, mirth,
tenderness, anger, heroism, terror, disgust, and surprise;
tranquility or content, or paternal tenderness, is sometimes
considered the ninth. WILSON. See the _Sáhitya Darpaṇa_ or _Mirror
of Composition_ translated by Dr. Ballantyne and Bábú Pramadádása
Mittra in the _Bibliotheca Indica._

59 Saccharum Munja is a plant from whose fibres is twisted the sacred
string which a Bráhman wears over one shoulder after he has been
initiated by a rite which in some respects answers to confirmation.

60 A description of an Aśvamedha or Horse Sacrifice is given in Canto
XIII. of this Book.

61 This exploit is related in Canto XL.

62 The Sarjú or Ghaghra, anciently called Sarayú, rises in the
Himalayas, and after flowing through the province of Oudh, falls
into the Ganges.

63 The ruins of the ancient capital of Ráma and the Children of the Sun
may still be traced in the present Ajudhyá near Fyzabad. Ajudhyá is
the Jerusalem or Mecca of the Hindus.

64 A legislator and saint, the son of Brahmá or a personification of
Brahmá himself, the creator of the world, and progenitor of mankind.
Derived from the root _man_ to think, the word means originally
_man_, the thinker, and is found in this sense in the Rig-veda.

Manu as a legislator is identified with the Cretan Minos, as
progenitor of mankind with the German Mannus: “Celebrant carminibus
antiquis, quod unum apud illos memoriæ et annalium genus est,
Tuisconem deum terra editum, et filium Mannum, originem gentis
conditoresque.” TACITUS, _Germania_, Cap. II.

65 The Sál (Shorea Robusta) is a valuable timber tree of considerable
height.

66 The city of Indra is called Amarávatí or Home of the Immortals.

67 Schlegel thinks that this refers to the marble of different colours
with which the houses were adorned. It seems more natural to
understand it as implying the regularity of the streets and houses.

68 The _Śataghní_ _i.e. centicide_, or slayer of a hundred, is
generally supposed to be a sort of fire-arms, or the ancient Indian
rocket; but it is also described as a stone set round with iron
spikes.

69 The Nágas (serpents) are demigods with a human face and serpent
body. They inhabit Pátála or the regions under the earth. Bhogavatí
is the name of their capital city. Serpents are still worshipped in
India. See Fergusson’s _Tree and Serpent Worship_.

70 The fourth and lowest pure caste whose duty was to serve the three
first classes.

71 By forbidden marriages between persons of different castes.

72 Váhlí or Váhlíka is Bactriana; its name is preserved in the modern
Balkh.

73 The Sanskrit word Sindhu is in the singular the name of the river
Indus, in the plural of the people and territories on its banks. The
name appears as _Hidku_ in the cuneiform inscription of Darius’ son
of Hystaspes, in which the nations tributary to that king are
enumerated.

The Hebrew form is _Hodda_ (Esther, I. 1.). In Zend it appears as
_Hendu_ in a somewhat wider sense. With the Persians later the
signification of _Hind_ seems to have co-extended with their
increasing acquaintance with the country. The weak Ionic dialect
omitted the Persian _h_, and we find in Hecatæus and Herodotus Ἴνδος
and ἡ Ἰνδική. In this form the Romans received the names and
transmitted them to us. The Arabian geographers in their ignorance
that Hind and Sind are two forms of the same word have made of them
two brothers and traced their decent from Noah. See Lassen’s
Indische Alterthumskunde Vol. I. pp. 2, 3.

74 The situation of Vanáyu is not exactly determined: it seems to have
lain to the north-west of India.

75 Kámboja was probably still further to the north-west. Lassen thinks
that the name is etymologically connected with _Cambyses_ which in
the cuneiform inscription of Behistun is written Ka(m)bujia.

76 The elephants of Indra and other deities who preside over the four
points of the compass.

77 “There are four kinds of elephants. 1 _Bhaddar_. It is well
proportioned, has an erect head, a broad chest, large ears, a long
tail, and is bold and can bear fatigue. 2 _Mand_. It is black, has
yellow eyes, a uniformly sized body, and is wild and ungovernable. 3
_Mirg_. It has a whitish skin, with black spots. 4 _Mir_. It has a
small head, and obeys readily. It gets frightened when it thunders.”
_Aín-i-Akbarí._. Translated by H. Blochmann, Aín 41, _The Imperial
Elephant Stables_.

78 Ayodhyá means _not to be fought against_.

79 Attendants of Indra, eight Gods whose names signify fire, light and
its phenomena.

80 Kaśyap was a grandson of the God Brahmá. He is supposed to have
given his name to Kashmír = Kaśyapa-míra, Kaśyap’s Lake.

81 The people of Anga. “Anga is said in the lexicons to be Bengal; but
here certainly another region is intended situated at the confluence
of the Sarjú with the Ganges, and not far distant from Daśaratha’s
dominions.” GORRESIO. It comprised part of Behar and Bhagulpur.

82 The Koïl or _kokila_ (Cuculus Indicus) as the harbinger of spring
and love is a universal favourite with Indian poets. His voice when
first heard in a glorious spring morning is not unpleasant, but
becomes in the hot season intolerably wearisome to European ears.

83 “Sons and Paradise are intimately connected in Indian belief. A man
desires above every thing to have a son to perpetuate his race, and
to assist with sacrifices and funeral rites to make him worthy to
obtain a lofty seat in heaven or to preserve that which he has
already obtained.” GORRESIO.

84 One of the Pleiades and generally regarded as the model of wifely
excellence.

85 The Hindu year is divided into six seasons of two months each,
spring, summer, rains, autumn, winter, and dews.

86 It was essential that the horse should wander free for a year before
immolation, as a sign that his master’s paramount sovereignty was
acknowledged by all neighbouring princes.

87 Called also Vidcha, later Tirabhukti, corrupted into the modern
Tirhut, a province bounded on the west and east by the Gaudakí and
Kauśikí rivers, on the south by the Ganges, and on the north by the
skirts of the Himálayas.

88 The celebrated city of Benares. See Dr. Hall’s learned and
exhaustive Monograph in the _Sacred City of the Hindus_, by the Rev.
M. A. Sherring.

89 Kekaya is supposed to have been in the Panjáb. The name of the king
was Aśvapati (Lord of Horses), father of Daśaratha’s wife Kaikeyí.

90 Surat.

91 Apparently in the west of India not far from the Indus.

92 “The Pravargya ceremony lasts for three days, and is always
performed twice a day, in the forenoon and afternoon. It precedes
the animal and Soma sacrifices. For without having undergone it, no
one is allowed to take part in the solemn Soma feast prepared for
the gods.” Haug’s _Aitareya Bráhmaṇam_. Vol. II. p. 41. note _q.v._

_ 93 Upasads_. “The Gods said, Let us perform the burnt offerings called
Upasads (_i.e._ besieging). For by means of an _Upasad_, _i.e._
besieging, they conquer a large (fortified) town.”—_Ibid._ p. 32.

94 The Soma plant, or Asclepias Acida. Its fermented juice was drunk in
sacrifice by the priests and offered to the Gods who enjoyed the
intoxicating draught.

95 “Tum in cærimoniarum intervallis Brachmanæ facundi, sollertes,
crebros sermones de rerum causis instituebant, alter alterum
vincendi cupidi. This public disputation in the assembly of Bráhmans
on the nature of things, and the almost fraternal connexion between
theology and philosophy deserves some notice; whereas the priests of
some religions are generally but little inclined to show favour to
philosophers, nay, sometimes persecute them with the most rancorous
hatred, as we are taught both by history and experience.… This śloka
is found in the MSS. of different recensions of the Rámáyan, and we
have, therefore, the most trustworthy testimony to the antiquity of
philosophy among the Indians.” SCHLEGEL.

96 The _Angas_ or appendices of the Vedas, pronunciation, prosody,
grammar, ritual, astronomy, and explanation of obscurities.

97 In Sanskrit _vilva_, the _Ægle Marmelos_. “He who desires food and
wishes to grow fat, ought to make his Yúpa (sacrificial post) of
Bilva wood.” Haug’s _Aítareya Bráhmanam. Vol. II._ p. 73.

98 The _Mimosa Catechu_. “He who desires heaven ought to make his Yúpa
of Khádira wood.”—_Ibid._

99 The _Butea Frondosa_. “He who desires beauty and sacred knowledge
ought to make his Yúpa of Paláśa wood.”—_Ibid._

100 The _Cardia Latifolia_.

101 A kind of pine. The word means literally the tree of the Gods.
Compare the Hebrew עצי יהוה “trees of the Lord.”

102 The Hindus call the constellation of Ursa Major the Seven Rishis or
Saints.