The Rámáyan of Válmíki - 72
Total number of words is 4581
Total number of unique words is 2110
15.0 of words are in the 2000 most common words
20.7 of words are in the 5000 most common words
23.7 of words are in the 8000 most common words
and who has offered to you the sacrifice called Aśvamedha, is about to
perform another sacrifice for the sake of obtaining sons: To him thus
desirous of offspring be pleased to grant the blessing: I supplicate you
all with joined hands. May he have four sons, renowned through the
universe.” The gods replied to the sage’s son supplicating with joined
hands, “Be it so: thou, O Bráhman, art ever to be regarded by us, as the
king is in a peculiar manner. The lord of men by this sacrifice shall
obtain the great object of his desires.” Having thus said, the gods
preceded by Indra, disappeared.
They all then having seen that (sacrifice) performed by the great sage
according to the ordinance went to Prajápati the lord of mankind, and with
joined hands addressed Brahmá the giver of blessings, “O Brahmá, the
Ráksha Rávaṇa by name, to whom a blessing was awarded by thee, through
pride troubleth all of us the gods, and even the great sages, who
perpetually practise sacred austerities. We, O glorious one, regarding the
promise formerly granted by thy kindness that he should be invulnerable to
the gods, the Dánavas and the Yakshas have born (_sic_) all, (his
oppression); this lord of Rákshas therefore distresses the universe; and,
inflated by this promise unjustly vexes the divine sages, the Yakshas, and
Gandharvas, the Asuras, and men: where Rávaṇa remains there the sun loses
his force, the winds through fear of him do not blow; the fire ceases to
burn; the rolling ocean, seeing him, ceases to move its waves. Viśravas,
distressed by his power, has abandoned Lanká and fled. O divine one save
us from Rávaṇa, who fills the world with noise and tumult. O giver of
desired things, be pleased to contrive a way for his destruction.”
Brahmá thus informed by the devas, reflecting, replied, “Oh! I have
devised the method for slaying this outrageous tyrant. Upon his
requesting, ‘May I be invulnerable to the divine sages, the Gaundharvas,
the Yakshas, the Rákshasas and the serpents,’ I replied ‘Be it so.’ This
Ráksha, through contempt, said nothing respecting man; therefore this
wicked one shall be destroyed by man.” The gods, preceded by Śakra,
hearing these words spoken by Brahmá, were filled with joy.
At this time Vishṇu the glorious, the lord of the world, arrayed in
yellow, with hand ornaments of glowing gold, riding on Vinateya, as the
sun on a cloud, arrived with his conch, his discus, and his club in his
hand. Being adored by the excellent celestials, and welcomed by Brahmá, he
drew near and stood before him. All the gods then addressed Vishṇu, “O
Madhusudana, thou art able to abolish the distress of the distressed. We
intreat thee, be our sanctuary, O Vishṇu.” Vishṇu replied, “Say, what
shall I do?” The celestials hearing these his words added further. “The
virtuous, the encourager of excellence, eminent for truth, the firm
observer of his vows, being childless, is performing an Aśvamedha for the
purpose of obtaining offspring. For the sake of the good of the universe,
we intreat thee, O Vishṇu, to become his son. Dividing thyself into four
parts, in the wombs of his three consorts equal to Hari, Śrí, and Kirti,
assume the sonship of king Daśaratha, the lord of Ayodhyá, eminent in the
knowledge of duty, generous and illustrious, as the great sages. Thus
becoming man, O Vishṇu, conquer in battle Rávaṇa, the terror of the
universe, who is invulnerable to the gods. This ignorant Rákshasa Rávaṇa,
by the exertion of his power, afflicts the gods, the Gandharvaa, the
Siddhas, and the most excellent sages; these sages, the Gandharvas, and
the Apsaras, sporting in the forest Nandana have been destroyed by that
furious one. We, with the sages, are come to thee seeking his destruction.
The Siddhas, the Gandharvas, and the Yakshas betake themselves to thee,
thou art our only refuge; O Deva, afflicter of enemies, regard the world
of men, and destroy the enemy of the gods.”
Vishṇu, the sovereign of the gods, the chief of the celestials, adored by
all beings, being thus supplicated, replied to all the assembled gods
(standing) before Brahmá, “Abandon fear; peace be with you; for your
benefit having killed Rávaṇa the cruel, destructively active, the cause of
fear to the divine sages, together with all his posterity, his courtiers
and counsellors, and his relations, and friends, protecting the earth, I
will remain incarnate among men for the space of eleven thousand years.”
Having given this promise to the gods, the divine Vishṇu, ardent in the
work, sought a birth-place among men. Dividing himself into four parts, he
whose eyes resemble the lotus and the pulasa, the lotus petal-eyed, chose
for his father Daśaratha the sovereign of men. The divine sages then with
the Gandharvas, the Rudras, and the (different sorts of) Apsaras, in the
most excellent strains, praised the destroyer of Madhu, (saying) “Root up
Rávaṇa, of fervid energy, the devastator, the enemy of Indra swollen with
pride. Destroy him, who causes universal lamentation, the annoyer of the
holy ascetics, terrible, the terror of the devout Tapaswis. Having
destroyed Rávaṇa, tremendously powerful, who causes universal weeping,
together with his army and friends, dismissing all sorrow, return to
heaven, the place free from stain and sin, and protected by the sovereign
of the celestial powers.”
Thus far the Section, containing the plan for the death of Rávaṇ.
CAREY AND MARSHMAN.
Caput XIV. RATIO NECANDI RAVANAE EXCOGITATA.
Prudens ille, voluminum sacrorum gnarus, responsum quod dederat aliquamdiu
meditatus, mente ad se revocata regem deuno est effatus: Parabo tibi aliud
sacrum, genitale, prolis masculae adipiscendae gratia, cum carminibus in
ATHARVANIS exordio expressis rite peragendum. Tum coepit modestus
Vibhândaci filius, regis commodis intentus, parare sacrum, quo eius
desiderium expleret. Iam’antea eo convenerant, ut suam quisque portionem
acciperent, Dî cum fidicinum coelestium choris, Beatique cum Sapientibus;
Brachman Superûm regnator, Sthânus nec non augustus Nârâyanus, Indrasque
almus, coram visendus Ventorum cohorte circumdatus, in magno isto
sacrificio equino regis magnanimi. Ibidem vates ille deos, qui portiones
suas accipiendi gratia advenerant, apprecatus, En inquit, hicce ex
Dasarathus filiorum desiderio castimoniis adstrictus, fidei plenus,
vestrum numen adoravit sacrificio equino. Nunc iterum accingit se ad aliud
sacrum peragendum: quamobrem aequum est, ut filios cupienti vos faveatis.
Ille ego, qui manus supplices tendo, vos universos pro eo apprecor:
nascantur ei filii quatuor, faina per triplicem mundum clari. Divi
supplicem vatis filium invicem affari: Fiat quod petis! Tu nobis,
virsancte, imprimis es venerandus, nee minus rex ille; compos fiet voti
sui egregii hominum princeps. Ita locuti Dî Indra duce, ex oculis
evanuerunt.
Superi vero, legitime in concilio congregati. BRACHMANEM mundi creatorem
his verbis compellarunt: Tuo munere auctus, O Brachman! gigas nomine
Râvanas, prae superbia nos omnes vexat, pariterque Sapientes castimoniis
gaudentes. A te propitio olim ex voto ei hoc munus concessum fuit, ut ne a
diis, Danuidis, Geniisve necari posset. Nos, oraculum tuum reveriti,
facinora eius qualiacunque toleramus. At ille gigantum tyrannus ternos
mundos gravibus iniuriis vexat Deos, Sapientes, Genios, Fidicines
coelestes, Titanes, mortales denique, exsuperat ille aegre cohibendus,
tuoque munere demens. Non ibi calet sol, neque Ventus prae timore spirat,
nee flagrat ignis, ubi Râvanas versatur. Ipse oceanus, vagis fluctibus
redimitus, isto viso stat immotus; eiectus fuit e sede sua Cuvêrus, huius
robore vexatus. Ergo ingens nobis periculum imminet ab hoc gigante visu
horribili; tuum est, alme Parens! auxilium parare, quo hic deleatur. Ita
admonitus ille a diis universis, paulisper meditatus, Ehem! inquit, hancce
inveni rationem nefarium istum necandi. Petierat is a me, ut a Gandharvis,
a Geniis, a Divis, Danuibus Gigantibusque necari non posset et me annuente
voto suo potitus est. Prae contemptu vero monstrum illud homines non
commemoravit: ideo ab homine est necandus: nullum aliud exstat leti genus,
quod ei sit fatale. Postquam audiverant gratum hunc sermonem BRACHMANIS
ore prolatum, Dî cum duce suo Indra summopere gaudio erecti sunt. Eodem
temporis momento Vishnus, istuc accessit, splendore insignis, concham,
discum et clavum manibus gestans, croceo vestitu, mundi dominus, vulturis
Vinateii dorso, sicuti sol nimbo, vectus, armillas ex auro candente
gerens, salutatus a Superûm primoribus. Quem laudibus celebratum
reverenter Dî universi compellarunt. Tu animantium afflictorum es vindex,
Madhûs interfector! quamobrem nos afflicti te apprecamur. Sis praesidio
nobis numine tuo inconcusso. Dicite, inquit Vishnus, quid pro vobis facere
me oporteat. Audito eius sermone, Dî hunc in modum respondent: Rex quidam,
nomine Dasarathus, austeris castimoniis sese castigavit, litavit
sacrificio equino, prolis cupidus et prole carens. Nostro hortatu tu,
Vishnus, conditionem natorum eius subeas: ex tribus eius uxoribus,
Pudicitiae, Venustatis et Famae similibus, nasci, velis, temetipsum
quadrifariam dividens. Ibi tu in humanam naturam conversus Râvanam,
gravissimam mundi pestem, diis insuperabilem, O Vishnus! proelio caede.
Gigas ille vecors Râvanas Deos cum Fidicinum choris, Beatos et Sapientes
praestantissimos vexat, audacia superbiens. Etenim ab hoc furioso
Sapientes Fidicines et nymphae, ludentes in Nandano viridario, sunt
proculcati. Tu es nostrum omnium summa salus, divine bellator! Ut deoram
hostes extinguas, ad sortem humanam animum converte. Augustus ille
Nârâyanus, diis hunc in modum coram hortantibus, eosdem apto hoc sermone
compellavit: Quare, quaeso, hac in re negotium vestrum a me potissimum,
corporea specie palam facto, est peragendum aut unde tantus vobis terror
fuit iniectus? His verbis a Vishnû interrogati Dî talia proferre: Terror
nobis instat, O Vishnus! a Râvana mundi direptore; a quo nos vindicare,
corpore humano assumpto, tuum est. Nemo alius coelicoiarum praeter te hunc
scelestum enecare potis est. Nimirum ille, O hostium domitor! per
diuturnum tempus sese excruciaverat severissima abstinentia, qua magnus
hicce rerum Parens propitius ipsi redditus est. Itaque almus votorum
sponsor olim ei concessit securitatem ab ommibus animantibus, hominibus
tamen exceptis. Hinc ilium, voti compotem, non aliunde quam ab homine
necis periculum urget: tu ergo, humanitate assumpta eum intertice. Sic
monitus Vishnus, Superûm princeps, quem mundus universus adorat, magnum
Parentem oeterosque deos, in concilio congregatos, recti auctores,
affatur: Mittite timorem; bene bobis eveniat! Vestrae salutis gratia,
postquam praelio necavero Râvanam cum filiis nepotibusque, cum amicis,
ministris, cognatis sociisque, crudelem istum aegre cohibendum, qui
divinis Sapientibus terrorem meutit, per decem millia annorum decies
centenis additis, commorabor in mortalium sedibus, orbem terrarum imperio
regens. Tum divini sapientes et Fidicines conjuncti cum Rudris
nympharumque choris celebravere Madhûs interfectorem hymnis, quales sedem
aetheriam decent.
“Râvanam ilium insolentem, acri impetu actum, superbia elatum, Superûm
hostem, tumultus cientem, bonorum piorumque pestem, humanitate assumpta
pessamdare tuum est.”
SCHLEGEL.
Caput XIV. IL MEZZO STABILITO PER UCCIDERE RÁVANO.
Ma Riseyasringo soggiunse poscia al re: Tappresterò io un altro rito
santissimo, genitale, onde tu conseguisca la prole che tu bramí. E in quel
punto stesso il saggio figliulo di Vibhândaco, intento alla prosperità del
re, pose mano al sacro rito per condurre ad effetto il suo desiderio. Già
erano prima, per ricevere ciascuno la sua parte, qui convenuti al gran
sacrifizio del re magnanimo l’Asvamedha, i Devi coi Gandharvi, i Siddhi e
i Muni, Brahma Signor dei Sari, Sthânu e l’ Augusto Nârâyana, i quattio
custodi dell’ universo e le Madri degli Iddu, i Yacsi insieme cogli Dei, e
il sovrano, venerando Indra, visibile, circondato dalla schiera dei
Maruti. Quivi così parlò Riscyasringo agli Dei venuti a partecipare del
sacrifizio: Questo è il re Dasaratha, che per desiderio di progenie già s’
astrinse ad osservanze austeré, e testè pieno di fede ha a voi, O eccelsi,
sacrificato con un Asvamedha. Ora egli, sollecito d’ aver figli, si
dispone ad adempiere un nuovo rito; vogliate essere favorevole a lui che
sospira progenie. Io alzo a voi supplici le mani, e voi tutti per lui
imploro: nascano a lui quattro figli degni d’essere celebrati pei tre
mondi. Risposero gli Dei al supplichevole figliuolo del Risci: Sia fatto
ciò che chiedi; a te ed al re parimente si debbe da noi, O Brahmano, sommo
pregio; canseguirà il re per questo sacro rito il suo suppremo desiderio.
Ciò detto disparvero i Numi preceduti da Indra.
Poichè videro gli Dei compiersi debitamente dal gran Risci l’oblazione,
venuti al cospetto di Brahma facitor del mondo, signor delle creature,
così parlarono reverenti a lui dator di grazie: O Brahma, un Racsaso per
nome Râvano, eui tu fosti largo del tuo favore, è per superbia infesto a
noi tutti e ai grandi Saggi penitenti. Un di, O Nume, augusto, tu propizio
a lui gli accordasti il favore, ch’ egli bramava, di non poter essere
ucciso dagli Dei, dai Dânavi nè dai Yacsi: noi venerando i tuoi oracoli,
ogni cosa sopportiamo da costui. Quindi il signor dei Racsasi infesta con
perpetue offese i tre mondi, i Devi, i Risci, i Yacsi ed i Gandharvi, gli
Asuri e gli uomini: tutti egli opprime indegnamente inorgoglito pel tuo
dono. Colà dove si trova Râvano, più non isfavilla per timore il sole, più
non spira il vento, più non fiammeggia il fuoco: l’ oceano stesso cui fan
corona i vasti flutti, veggendo costui, tutto si turba e si commuove.
Stretto dalla forza di costui e ridotto allo stremo dovette Vaisravano
abbandonare Lancâ. Da questo Râvano, terror del mondo, tu ne proteggi, O
almo Nume: degna, O dator d’ogni bene, trovar modo ad estirpar costui.
Fatto di queste cose conscio dai Devi, stette alquanto meditando, poi
rispose Brahma: Orsù! è stabilito il modo onde distruggere questo iniquo.
Egli a me chiese, ed io gliel concessi, di non poter essere ucciso dai
Devi, dai Risci, dai Gandharvi, dai Yacsi, dai Racsasi nè dai Serpenti; ma
per disprezzo non fece menzione degli uomini quel Racso: or bene, sarà
quell’ empio ucciso da un uomo. Udite le fauste parole profferte da
Brahma, furono per ogni parte liete gli Iddii col loro duce Indra. In
questo mezzo quì sopravvenne raggiante d’immensa luce il venerando Visnu,
pensato da Brahma nell’ immortal sua mente, siccome atto ad estirpar
colui; Allora Brahma colla schiera de’ Celesti così parlò a Visnu: Tu sei
il conforto delle gente oppresse, O distruttor di Madhu: noi quindi a te
supplichiamo afflitti: sia tu nostro sostegno, O Aciuto. Dite, loro
rispose Visnu, quale cosa io debba far per voi; e gli Dei, udite queste
parole, cosi soggiunsero: Un re per nome Dasaratha, giusto, virtuoso,
veridico e pio, non ha progenie e la desidera: ei già s’ impose durissime
penitenze, ed ora ha sacrificato con un Asvamedha: tu, per nostro
consiglio, O Visnu, consenti a divenir suo figlio: fatte di te quattro
parti, ti manifesta, O invocato dalle genti, nel seno delle quattro sue
consorti, simili alla venusta Dea. Così esortato dagli Dei quivi presenti,
l’augusto Nârâyana loro rispose queste opportune parole: Quale opra s’ha
da me, fatto visible nel mondo, a compiere per voi, O Devi? e d’onde in
voi cotal terrore? Intese le parole di Visnu, così risposero gli Dei: Il
nostro terrore. O Visnu, nasce da un Racsaso per nome Râvano, spavento
dell’ universo. Vestendo umano corpo, tu debbi esterminar costui. Nessuno
fra i Celesti, fuorchè tu solo, è valevole ad uccidere quell’ iniquo.
Egli, O domator de’ tuoi nemici, sostenne per lungo tempo acerbissime
macerazioni: per esse fu di lui contento l’augusto sommo Genitore: e un di
gli accordò propizio la sicurezza da tutti gli esseri, eccettutine gli
uomini. Per questo favore a lui concesso nou ha egli a temere offesa da
alcuna parte, fuorchè dall’ uomo, perciò, assumendo la natura umana,
costui tu uccidi. Egli, il peggior di tutti i Racsasi, insano per la forza
che gli infonde il dono avuto, da travaglio ai Devi ed ai Gaudharvi, ai
Risci, ai Muni ed ai mortali. Egli, sicuro da morte pel favore ottenuto, è
turbatore dei sacrifizj, nemico ed uccisor dei Brahmi, divoratore degli
uomini, peste del mondo. Da lui furono assaliti re coi loro carri ed
elefanti; altri percessi e fugati si dispersero per ogni dove. Da lui
furono divorati Risci ed Apsarase: egli insomma oltracotato continuamente
e quasi per ischerzo tutti travaglia i sette mondi. Perciò, O terribile ai
nemici è stabilita la morte di costui per opra d’un uomo; poich’ un di per
superbia del dono tutti sprezzò gli uomini. Tu, O supremo fra i Numi, dei,
umanandoti, estirpare questo tremendo, superbo Ràvano, oltracotato, a noi
nemico, terrore e flagello dei penitenti.
GORRESIO.
XIV.
De nouveau Rishyaçringa tint ce langage au Monarque: “Je vais célébrer un
autre sacrifice, afin que le ciel accorde à tes vœux les enfants que tu
souhaites.” Cela dit, cherchant le bonheur du roi et pour
l’accomplissement de son désir, le fils puissant de Vibhándaka se mit à
célébrer ce nouveau sacrifice.
Là auparavant, étaient venus déjà recevoir une part de l’ offrande les
Dieux, accompagnés des Gaudharvas, et les Siddhas avec les Mounis divins,
Brahma, le monarque des Souras, l’ immuable Śiva, et l’ auguste Náráyana,
et les quatre gardiens vigilants du monde, et les mères des Immortels, et
tous les Dieux, escortés des Yakshas, et le maître éminent du ciel, Indra,
qui se manifestait aux yeux, environné par l’ essaim des Maroutes. Alors
ce jeune anachorète avait supplié tous les Dieux, que le désir d’une part
dans l’ offrande avait conduits á l’ açwamédha, cette grande cérémonie de
ce roi magnanime; _et, dans ce moment, l’ époux de Śántá les conjurait
ainsi pour la seconde fois_: “Cet homme _en prières_, c’est le roi
Daçaratha, qui est privé de fils. Il est rempli d’ une foi vive; il s’est
infligé de pénibles austérités; il vous a déjà servi, divinités augustes,
le sacrifice d’un açwa-médha, et maintenant il s’étudie encore à vous
plaire avec ce nouveau sacrifice dans l’espérance que vous lui donnerez
les fils, où tendent ses désirs. Versez donc sur lui votre bienveillance
et daignez sourire à son vœu pour des fils. C’est pour lui que moi ici,
les mains jointes, je vous adresse à tous mes supplications: envoyez-lui
quatre fils, qui soient vantés dans les trois mondes!”
“Ouí! répondirent les Dieux au fils suppliant du rishi; tu mérites que
nous t’écoutions avec faveur, toi, brahme saint, et même, en premier lieu,
ce roi. Comme récompense de ces différents sacrifices, le monarque
obtendra cet objet le plus cher de ses désirs.”
Ayant aussi parlé et vu que le grand saint avait mis fin suivant les rites
à son _pieux_ sacrifice, les Dieux, Indra à leur tête, s’évanouissent dans
le vide des airs et se rendent vers l’ architecte des mondes, le souverain
des créatures, le donateur des biens, vers Brahma enfin, auquel tous, les
mains jointes, ils adressent les paroles suivantes: “O Brahma, un
rakshasa, nommé Râvana, tourne su mal les grâces, qu’il a reçues de toi.
Dans son orgueil, il nous opprime tous; il opprime avec nous les grands
anchorètes, qui se font un bonheur des macérations: car jadis, ayant su te
plaire, O Bhagavat, il a reçu de toi ce don incomparable. ‘Oui, as-tu dit,
exauçant le vœu du mauvais Génie; Dieu. Yaksha ou Démon ne pourra jamais
causer ta mort!’ Et nous, par qui ta parole est respectée, nous avons tout
supporté de ce roi des rakshasas, qui écrase de sa tyrannie les trois
mondes, ou il promène l’ injure impunément. Enorgueilli de ce don
victorieux, il opprime indignement les Dieux, les rishis, les Yakshas, les
Gandharvas, les Asouras et les enfants de Manou. Là ou se tient Râvana, la
peur empêche le soleil d’échauffer, le vent craint de souffler, et le feu
n’ose flamboyer. A son aspect, la guirlande même des grands flots tremble
au sein de la mer. Accablé par sa vigueur indomptable, Kouvéra défait lui
a cédé Lanká. Suave-nous donc, ô toi, qui reposes daus le bonheur absolu;
sauve-nous de Râvana, le fléau des mondes. Daigne, ô toi, qui souris aux
vœux du suppliant, daigne imaginer un expedient pour ôter la vie à ce
cruel Démon.” Les Dieux ayant ainsi dénoncé leurs maux à Brahma, il
réfléchit un instant et leur tint ce langage: “Bien, voici que j’ai
découvert un moyen pour tuer ce Génie scélérat. Que ni les Dieux, a-t-il
dit, ni les rishis, ni les Gandharvas ni les Yakshas, ni les rakshasas, ni
les Nágas même ne puissent me donner la mort! Soit lui ai-je répondu.
Mais, par dédain pour la force humaine, les hommes n’ont pas été compris
daus sa demande. C’est donc par la main d’ un homme, qu’il faut immoler ce
méchant.” Ainsi tombée de la bouche du créateur, cette parole salutaire
satisfit pleinement le roi des habitants du ciel et tous les Dieux avec
lui. Lá, dans ce même instant, survint le fortuné Visnou, revêtu d’ une
splendeur infinie; car c’était a lui, que Brahma avait pensé dans son âme
pour la mort du tyran. Celui-ci donc avec l’essaim des Immortels adresse à
Vishnou ces paroles: “Meurtrier de Madhou, comme tu aimes á tirer de
l’affliction les êtres malheureux, nous te supplions, nous qui sommes
plongés dans la tristesse, Divinité auguste, sois notre asyle!” “Dites!
reprit Vishnou; que dois-je faire?” “Ayant oui les paroles de l’ineffable,
tous les Dieux repondirent: Il est un roi nommé Daçaratha; il a embrassé
une très-duré pénitence; il a célébré même le sacrifice d’un açwa-medha,
parce qu’il n’a point de fils et qu’il veut en obtenir du ciel. Il est
inébranlable dans sa piété, il est vanté pour ses vertus; la justice est
son caractère, la verite est sa parole. Acquiesce donc à notre demande, ô
toi, Vishnou, et consens à naître comme son fils. Divisé en quatre
portions de toi-même, daigne, ô toi, qui foules aux pieds tes ennemis,
daigne t’ incarner dans le sein de ses trois épouses, belles comme la
déesse de la beauté.” Náráyana, le maître, _non perceptible aux sens, mais
qui alors s’ était rendu_ visible, Náráyana répondit cette parole
salutaire aux Dieux, qui i invitaient à cet _heroique avatára_. Quelle
chose, une fois revêtu de cette incarnation, faudra-t-il encore que je
fasse pour vous, et de quelle part vient la terreur, qui vous trouble
ainsi? A ces mots du grand Vishnou: “C’est le démon Rávana, reprirent les
Dieux; c’est lui, Vishnou, cette désolation des mondes, qui nous inspire
un tel effroi. Enveloppe-toi d’un corps, humain, et qu’il te plaise
arrâcher du monde cette blessante epine; car nul autre que toi parmi les
habitants du ciel n’est capable d’immoler ce pécheur. _Sache que_
longtemps il s’est imposé la plus austére pénitence, et _que_ par elle il
s’est rendu agreable au suprême ayeul de toutes les créatures. Aussi le
distributeur ineffable des gràces lui a-t-il accordé ce don insigne d’être
invulnérable à tous les êtres, l’ homme seul excepté. Puisque, doué ainsi
de cette faveur, la mort terrible et sûre ne peut venir à lui de nulle
autre part que de l’homme, va, dompteur _puissant_ de tes ennemis, va dans
la condition humaine, et tue-le. Car ce don, auquel on ne peut résister,
élevant au plus haut point l’ivresse de sa force, le vil rakshasa
tourmente les Dieux, les rishis, les Gandharvas, les hommes sanctifiés par
la pénitence; et, quoique, destructeur des sacrifices, lacérateur des
Saintes Ecritures, ennemi des brahmes, dévorateur des hommes, cette faveur
incomparable sauve de la mort Rávana le triste fléau des mondes. Il ose
attaquer les rois, que défendant les chars de guerre, que remparent les
élephants: d’autres blessés et mis en fuite, sont dissipés ça et là devant
lui. Il a dévoré des saints, il a dévoré même une foule d’apsaras. Sans
cesse, dans son délire, il s’amuse à tourmenter les sept mondes. Comme _on
vient de nous apprendre qu’_ il n’a point daigné parler d’eux ce jour, que
lui fut donnée cette faveur, _dont il abuse_, entre dans un corps humain,
ô toi, qui peux briser tes ennemis, et jette sans vie à tes pieds, roi
puissant des treize Dieux, ce Rávana superbe, d’une force épouvantable,
d’un orgueil immense, l’ennemi de tous les ascètes, ce ver, _qui les
ronge_, cette cause de leurs gémissements.”
_Ici, dans le premier tome du saint Râmâyana_, Finit le quatorzième
chapitre, nommé: UN EXPÉDIENT POUR TUER RÁVANA.
HIPPOLYTE FAUCHE.
Uttarakánda.
The Rámáyan ends, epically complete, with the triumphant return of Ráma
and his rescued queen to Ayodhyá and his consecration and coronation in
the capital of his forefathers. Even if the story were not complete, the
conclusion of the last Canto of the sixth Book, evidently the work of a
later hand than Válmíki’s, which speaks of Ráma’s glorious and happy reign
and promises blessings to those who read and hear the Rámáyan, would be
sufficient to show that, when these verses were added, the poem was
considered to be finished. The Uttarakáṇḍa or Last Book is merely an
appendix or a supplement and relates only events antecedent and subsequent
to those described in the original poem. Indian scholars however, led by
reverential love of tradition, unanimously ascribe this Last Book to
Válmíki, and regard it as part of the Rámáyan.
Signor Gorresio has published an excellent translation of the Uttarakáṇḍa,
in Italian prose, from the recension current in Bengal;(1030) and Mr. Muir
has epitomized a portion of the book in the Appendix to the Fourth Part of
his Sanskrit Texts (1862). From these scholars I borrow freely in the
following pages, and give them my hearty thanks for saving me much
wearisome labour.
“After Ráma had returned to Ayodhyá and taken possession of the throne,
the rishis [saints] assembled to greet him, and Agastya, in answer to his
questions recounted many particulars regarding his old enemies. In the
Krita Yuga (or Golden Age) the austere and pious Brahman rishi Pulastya, a
son of Brahmá, being teased with the visits of different damsels,
proclaimed that any one of them whom he again saw near his hermitage
should become pregnant. This had not been heard by the daughter of the
royal rishi Triṇavindu, who one day came into Pulastya’s neighbourhood,
and her pregnancy was the result (Sect. 2, vv. 14 ff.). After her return
home, her father, seeing her condition, took her to Pulastya, who accepted
her as his wife, and she bore a son who received the name of Viśravas.
This son was, like his father, an austere and religious sage. He married
the daughter of the muni Bharadvája, who bore him a son to whom Brahmá
gave the name of Vaiśravaṇ-Kuvera (Sect. 3, vv. 1 ff.). He performed
austerities for thousands of years, when he obtained from Brahmá as a boon
that he should be one of the guardians of the world (along with Indra,
Varuṇa, and Yáma) and the god of riches. He afterwards consulted his
father Viśravas about an abode, and at his suggestion took possession of
the city of Lanká, which had formerly been built by Viśvakarmán for the
Rákshasas, but had been abandoned by them through fear of Vishṇu, and was
at that time unoccupied. Ráma then (Sect. 4) says he is surprised to hear
that Lanká had formerly belonged to the Rákshasas, as he had always
understood that they were the descendants of Pulastya, and now he learns
that they had also another origin. He therefore asks who was their
ancestor, and what fault they had committed that they were chased away by
Vishṇu. Agastya replies that when Brahmá created the waters, he formed
certain beings,—some of whom received the name of Rákshasas,—to guard
them. The first Rákshasas kings were Heti and Praheti. Heti married a
sister of Kála (Time). She bore him a son Vidyutkeśa, who in his turn took
for his wife Lankatanka[t.]á, the daughter of Sandhyá (V. 21). She bore
him a son Sukeśa, whom she abandoned, but he was seen by Śiva as he was
passing by with his wife Párvatí, who made the child as old as his mother,
and immortal, and gave him a celestial city. Sukeśa married a Gandharví
called Devavatí who bore three sons, Mályavat, Sumáli and Máli. These sons
perform another sacrifice for the sake of obtaining sons: To him thus
desirous of offspring be pleased to grant the blessing: I supplicate you
all with joined hands. May he have four sons, renowned through the
universe.” The gods replied to the sage’s son supplicating with joined
hands, “Be it so: thou, O Bráhman, art ever to be regarded by us, as the
king is in a peculiar manner. The lord of men by this sacrifice shall
obtain the great object of his desires.” Having thus said, the gods
preceded by Indra, disappeared.
They all then having seen that (sacrifice) performed by the great sage
according to the ordinance went to Prajápati the lord of mankind, and with
joined hands addressed Brahmá the giver of blessings, “O Brahmá, the
Ráksha Rávaṇa by name, to whom a blessing was awarded by thee, through
pride troubleth all of us the gods, and even the great sages, who
perpetually practise sacred austerities. We, O glorious one, regarding the
promise formerly granted by thy kindness that he should be invulnerable to
the gods, the Dánavas and the Yakshas have born (_sic_) all, (his
oppression); this lord of Rákshas therefore distresses the universe; and,
inflated by this promise unjustly vexes the divine sages, the Yakshas, and
Gandharvas, the Asuras, and men: where Rávaṇa remains there the sun loses
his force, the winds through fear of him do not blow; the fire ceases to
burn; the rolling ocean, seeing him, ceases to move its waves. Viśravas,
distressed by his power, has abandoned Lanká and fled. O divine one save
us from Rávaṇa, who fills the world with noise and tumult. O giver of
desired things, be pleased to contrive a way for his destruction.”
Brahmá thus informed by the devas, reflecting, replied, “Oh! I have
devised the method for slaying this outrageous tyrant. Upon his
requesting, ‘May I be invulnerable to the divine sages, the Gaundharvas,
the Yakshas, the Rákshasas and the serpents,’ I replied ‘Be it so.’ This
Ráksha, through contempt, said nothing respecting man; therefore this
wicked one shall be destroyed by man.” The gods, preceded by Śakra,
hearing these words spoken by Brahmá, were filled with joy.
At this time Vishṇu the glorious, the lord of the world, arrayed in
yellow, with hand ornaments of glowing gold, riding on Vinateya, as the
sun on a cloud, arrived with his conch, his discus, and his club in his
hand. Being adored by the excellent celestials, and welcomed by Brahmá, he
drew near and stood before him. All the gods then addressed Vishṇu, “O
Madhusudana, thou art able to abolish the distress of the distressed. We
intreat thee, be our sanctuary, O Vishṇu.” Vishṇu replied, “Say, what
shall I do?” The celestials hearing these his words added further. “The
virtuous, the encourager of excellence, eminent for truth, the firm
observer of his vows, being childless, is performing an Aśvamedha for the
purpose of obtaining offspring. For the sake of the good of the universe,
we intreat thee, O Vishṇu, to become his son. Dividing thyself into four
parts, in the wombs of his three consorts equal to Hari, Śrí, and Kirti,
assume the sonship of king Daśaratha, the lord of Ayodhyá, eminent in the
knowledge of duty, generous and illustrious, as the great sages. Thus
becoming man, O Vishṇu, conquer in battle Rávaṇa, the terror of the
universe, who is invulnerable to the gods. This ignorant Rákshasa Rávaṇa,
by the exertion of his power, afflicts the gods, the Gandharvaa, the
Siddhas, and the most excellent sages; these sages, the Gandharvas, and
the Apsaras, sporting in the forest Nandana have been destroyed by that
furious one. We, with the sages, are come to thee seeking his destruction.
The Siddhas, the Gandharvas, and the Yakshas betake themselves to thee,
thou art our only refuge; O Deva, afflicter of enemies, regard the world
of men, and destroy the enemy of the gods.”
Vishṇu, the sovereign of the gods, the chief of the celestials, adored by
all beings, being thus supplicated, replied to all the assembled gods
(standing) before Brahmá, “Abandon fear; peace be with you; for your
benefit having killed Rávaṇa the cruel, destructively active, the cause of
fear to the divine sages, together with all his posterity, his courtiers
and counsellors, and his relations, and friends, protecting the earth, I
will remain incarnate among men for the space of eleven thousand years.”
Having given this promise to the gods, the divine Vishṇu, ardent in the
work, sought a birth-place among men. Dividing himself into four parts, he
whose eyes resemble the lotus and the pulasa, the lotus petal-eyed, chose
for his father Daśaratha the sovereign of men. The divine sages then with
the Gandharvas, the Rudras, and the (different sorts of) Apsaras, in the
most excellent strains, praised the destroyer of Madhu, (saying) “Root up
Rávaṇa, of fervid energy, the devastator, the enemy of Indra swollen with
pride. Destroy him, who causes universal lamentation, the annoyer of the
holy ascetics, terrible, the terror of the devout Tapaswis. Having
destroyed Rávaṇa, tremendously powerful, who causes universal weeping,
together with his army and friends, dismissing all sorrow, return to
heaven, the place free from stain and sin, and protected by the sovereign
of the celestial powers.”
Thus far the Section, containing the plan for the death of Rávaṇ.
CAREY AND MARSHMAN.
Caput XIV. RATIO NECANDI RAVANAE EXCOGITATA.
Prudens ille, voluminum sacrorum gnarus, responsum quod dederat aliquamdiu
meditatus, mente ad se revocata regem deuno est effatus: Parabo tibi aliud
sacrum, genitale, prolis masculae adipiscendae gratia, cum carminibus in
ATHARVANIS exordio expressis rite peragendum. Tum coepit modestus
Vibhândaci filius, regis commodis intentus, parare sacrum, quo eius
desiderium expleret. Iam’antea eo convenerant, ut suam quisque portionem
acciperent, Dî cum fidicinum coelestium choris, Beatique cum Sapientibus;
Brachman Superûm regnator, Sthânus nec non augustus Nârâyanus, Indrasque
almus, coram visendus Ventorum cohorte circumdatus, in magno isto
sacrificio equino regis magnanimi. Ibidem vates ille deos, qui portiones
suas accipiendi gratia advenerant, apprecatus, En inquit, hicce ex
Dasarathus filiorum desiderio castimoniis adstrictus, fidei plenus,
vestrum numen adoravit sacrificio equino. Nunc iterum accingit se ad aliud
sacrum peragendum: quamobrem aequum est, ut filios cupienti vos faveatis.
Ille ego, qui manus supplices tendo, vos universos pro eo apprecor:
nascantur ei filii quatuor, faina per triplicem mundum clari. Divi
supplicem vatis filium invicem affari: Fiat quod petis! Tu nobis,
virsancte, imprimis es venerandus, nee minus rex ille; compos fiet voti
sui egregii hominum princeps. Ita locuti Dî Indra duce, ex oculis
evanuerunt.
Superi vero, legitime in concilio congregati. BRACHMANEM mundi creatorem
his verbis compellarunt: Tuo munere auctus, O Brachman! gigas nomine
Râvanas, prae superbia nos omnes vexat, pariterque Sapientes castimoniis
gaudentes. A te propitio olim ex voto ei hoc munus concessum fuit, ut ne a
diis, Danuidis, Geniisve necari posset. Nos, oraculum tuum reveriti,
facinora eius qualiacunque toleramus. At ille gigantum tyrannus ternos
mundos gravibus iniuriis vexat Deos, Sapientes, Genios, Fidicines
coelestes, Titanes, mortales denique, exsuperat ille aegre cohibendus,
tuoque munere demens. Non ibi calet sol, neque Ventus prae timore spirat,
nee flagrat ignis, ubi Râvanas versatur. Ipse oceanus, vagis fluctibus
redimitus, isto viso stat immotus; eiectus fuit e sede sua Cuvêrus, huius
robore vexatus. Ergo ingens nobis periculum imminet ab hoc gigante visu
horribili; tuum est, alme Parens! auxilium parare, quo hic deleatur. Ita
admonitus ille a diis universis, paulisper meditatus, Ehem! inquit, hancce
inveni rationem nefarium istum necandi. Petierat is a me, ut a Gandharvis,
a Geniis, a Divis, Danuibus Gigantibusque necari non posset et me annuente
voto suo potitus est. Prae contemptu vero monstrum illud homines non
commemoravit: ideo ab homine est necandus: nullum aliud exstat leti genus,
quod ei sit fatale. Postquam audiverant gratum hunc sermonem BRACHMANIS
ore prolatum, Dî cum duce suo Indra summopere gaudio erecti sunt. Eodem
temporis momento Vishnus, istuc accessit, splendore insignis, concham,
discum et clavum manibus gestans, croceo vestitu, mundi dominus, vulturis
Vinateii dorso, sicuti sol nimbo, vectus, armillas ex auro candente
gerens, salutatus a Superûm primoribus. Quem laudibus celebratum
reverenter Dî universi compellarunt. Tu animantium afflictorum es vindex,
Madhûs interfector! quamobrem nos afflicti te apprecamur. Sis praesidio
nobis numine tuo inconcusso. Dicite, inquit Vishnus, quid pro vobis facere
me oporteat. Audito eius sermone, Dî hunc in modum respondent: Rex quidam,
nomine Dasarathus, austeris castimoniis sese castigavit, litavit
sacrificio equino, prolis cupidus et prole carens. Nostro hortatu tu,
Vishnus, conditionem natorum eius subeas: ex tribus eius uxoribus,
Pudicitiae, Venustatis et Famae similibus, nasci, velis, temetipsum
quadrifariam dividens. Ibi tu in humanam naturam conversus Râvanam,
gravissimam mundi pestem, diis insuperabilem, O Vishnus! proelio caede.
Gigas ille vecors Râvanas Deos cum Fidicinum choris, Beatos et Sapientes
praestantissimos vexat, audacia superbiens. Etenim ab hoc furioso
Sapientes Fidicines et nymphae, ludentes in Nandano viridario, sunt
proculcati. Tu es nostrum omnium summa salus, divine bellator! Ut deoram
hostes extinguas, ad sortem humanam animum converte. Augustus ille
Nârâyanus, diis hunc in modum coram hortantibus, eosdem apto hoc sermone
compellavit: Quare, quaeso, hac in re negotium vestrum a me potissimum,
corporea specie palam facto, est peragendum aut unde tantus vobis terror
fuit iniectus? His verbis a Vishnû interrogati Dî talia proferre: Terror
nobis instat, O Vishnus! a Râvana mundi direptore; a quo nos vindicare,
corpore humano assumpto, tuum est. Nemo alius coelicoiarum praeter te hunc
scelestum enecare potis est. Nimirum ille, O hostium domitor! per
diuturnum tempus sese excruciaverat severissima abstinentia, qua magnus
hicce rerum Parens propitius ipsi redditus est. Itaque almus votorum
sponsor olim ei concessit securitatem ab ommibus animantibus, hominibus
tamen exceptis. Hinc ilium, voti compotem, non aliunde quam ab homine
necis periculum urget: tu ergo, humanitate assumpta eum intertice. Sic
monitus Vishnus, Superûm princeps, quem mundus universus adorat, magnum
Parentem oeterosque deos, in concilio congregatos, recti auctores,
affatur: Mittite timorem; bene bobis eveniat! Vestrae salutis gratia,
postquam praelio necavero Râvanam cum filiis nepotibusque, cum amicis,
ministris, cognatis sociisque, crudelem istum aegre cohibendum, qui
divinis Sapientibus terrorem meutit, per decem millia annorum decies
centenis additis, commorabor in mortalium sedibus, orbem terrarum imperio
regens. Tum divini sapientes et Fidicines conjuncti cum Rudris
nympharumque choris celebravere Madhûs interfectorem hymnis, quales sedem
aetheriam decent.
“Râvanam ilium insolentem, acri impetu actum, superbia elatum, Superûm
hostem, tumultus cientem, bonorum piorumque pestem, humanitate assumpta
pessamdare tuum est.”
SCHLEGEL.
Caput XIV. IL MEZZO STABILITO PER UCCIDERE RÁVANO.
Ma Riseyasringo soggiunse poscia al re: Tappresterò io un altro rito
santissimo, genitale, onde tu conseguisca la prole che tu bramí. E in quel
punto stesso il saggio figliulo di Vibhândaco, intento alla prosperità del
re, pose mano al sacro rito per condurre ad effetto il suo desiderio. Già
erano prima, per ricevere ciascuno la sua parte, qui convenuti al gran
sacrifizio del re magnanimo l’Asvamedha, i Devi coi Gandharvi, i Siddhi e
i Muni, Brahma Signor dei Sari, Sthânu e l’ Augusto Nârâyana, i quattio
custodi dell’ universo e le Madri degli Iddu, i Yacsi insieme cogli Dei, e
il sovrano, venerando Indra, visibile, circondato dalla schiera dei
Maruti. Quivi così parlò Riscyasringo agli Dei venuti a partecipare del
sacrifizio: Questo è il re Dasaratha, che per desiderio di progenie già s’
astrinse ad osservanze austeré, e testè pieno di fede ha a voi, O eccelsi,
sacrificato con un Asvamedha. Ora egli, sollecito d’ aver figli, si
dispone ad adempiere un nuovo rito; vogliate essere favorevole a lui che
sospira progenie. Io alzo a voi supplici le mani, e voi tutti per lui
imploro: nascano a lui quattro figli degni d’essere celebrati pei tre
mondi. Risposero gli Dei al supplichevole figliuolo del Risci: Sia fatto
ciò che chiedi; a te ed al re parimente si debbe da noi, O Brahmano, sommo
pregio; canseguirà il re per questo sacro rito il suo suppremo desiderio.
Ciò detto disparvero i Numi preceduti da Indra.
Poichè videro gli Dei compiersi debitamente dal gran Risci l’oblazione,
venuti al cospetto di Brahma facitor del mondo, signor delle creature,
così parlarono reverenti a lui dator di grazie: O Brahma, un Racsaso per
nome Râvano, eui tu fosti largo del tuo favore, è per superbia infesto a
noi tutti e ai grandi Saggi penitenti. Un di, O Nume, augusto, tu propizio
a lui gli accordasti il favore, ch’ egli bramava, di non poter essere
ucciso dagli Dei, dai Dânavi nè dai Yacsi: noi venerando i tuoi oracoli,
ogni cosa sopportiamo da costui. Quindi il signor dei Racsasi infesta con
perpetue offese i tre mondi, i Devi, i Risci, i Yacsi ed i Gandharvi, gli
Asuri e gli uomini: tutti egli opprime indegnamente inorgoglito pel tuo
dono. Colà dove si trova Râvano, più non isfavilla per timore il sole, più
non spira il vento, più non fiammeggia il fuoco: l’ oceano stesso cui fan
corona i vasti flutti, veggendo costui, tutto si turba e si commuove.
Stretto dalla forza di costui e ridotto allo stremo dovette Vaisravano
abbandonare Lancâ. Da questo Râvano, terror del mondo, tu ne proteggi, O
almo Nume: degna, O dator d’ogni bene, trovar modo ad estirpar costui.
Fatto di queste cose conscio dai Devi, stette alquanto meditando, poi
rispose Brahma: Orsù! è stabilito il modo onde distruggere questo iniquo.
Egli a me chiese, ed io gliel concessi, di non poter essere ucciso dai
Devi, dai Risci, dai Gandharvi, dai Yacsi, dai Racsasi nè dai Serpenti; ma
per disprezzo non fece menzione degli uomini quel Racso: or bene, sarà
quell’ empio ucciso da un uomo. Udite le fauste parole profferte da
Brahma, furono per ogni parte liete gli Iddii col loro duce Indra. In
questo mezzo quì sopravvenne raggiante d’immensa luce il venerando Visnu,
pensato da Brahma nell’ immortal sua mente, siccome atto ad estirpar
colui; Allora Brahma colla schiera de’ Celesti così parlò a Visnu: Tu sei
il conforto delle gente oppresse, O distruttor di Madhu: noi quindi a te
supplichiamo afflitti: sia tu nostro sostegno, O Aciuto. Dite, loro
rispose Visnu, quale cosa io debba far per voi; e gli Dei, udite queste
parole, cosi soggiunsero: Un re per nome Dasaratha, giusto, virtuoso,
veridico e pio, non ha progenie e la desidera: ei già s’ impose durissime
penitenze, ed ora ha sacrificato con un Asvamedha: tu, per nostro
consiglio, O Visnu, consenti a divenir suo figlio: fatte di te quattro
parti, ti manifesta, O invocato dalle genti, nel seno delle quattro sue
consorti, simili alla venusta Dea. Così esortato dagli Dei quivi presenti,
l’augusto Nârâyana loro rispose queste opportune parole: Quale opra s’ha
da me, fatto visible nel mondo, a compiere per voi, O Devi? e d’onde in
voi cotal terrore? Intese le parole di Visnu, così risposero gli Dei: Il
nostro terrore. O Visnu, nasce da un Racsaso per nome Râvano, spavento
dell’ universo. Vestendo umano corpo, tu debbi esterminar costui. Nessuno
fra i Celesti, fuorchè tu solo, è valevole ad uccidere quell’ iniquo.
Egli, O domator de’ tuoi nemici, sostenne per lungo tempo acerbissime
macerazioni: per esse fu di lui contento l’augusto sommo Genitore: e un di
gli accordò propizio la sicurezza da tutti gli esseri, eccettutine gli
uomini. Per questo favore a lui concesso nou ha egli a temere offesa da
alcuna parte, fuorchè dall’ uomo, perciò, assumendo la natura umana,
costui tu uccidi. Egli, il peggior di tutti i Racsasi, insano per la forza
che gli infonde il dono avuto, da travaglio ai Devi ed ai Gaudharvi, ai
Risci, ai Muni ed ai mortali. Egli, sicuro da morte pel favore ottenuto, è
turbatore dei sacrifizj, nemico ed uccisor dei Brahmi, divoratore degli
uomini, peste del mondo. Da lui furono assaliti re coi loro carri ed
elefanti; altri percessi e fugati si dispersero per ogni dove. Da lui
furono divorati Risci ed Apsarase: egli insomma oltracotato continuamente
e quasi per ischerzo tutti travaglia i sette mondi. Perciò, O terribile ai
nemici è stabilita la morte di costui per opra d’un uomo; poich’ un di per
superbia del dono tutti sprezzò gli uomini. Tu, O supremo fra i Numi, dei,
umanandoti, estirpare questo tremendo, superbo Ràvano, oltracotato, a noi
nemico, terrore e flagello dei penitenti.
GORRESIO.
XIV.
De nouveau Rishyaçringa tint ce langage au Monarque: “Je vais célébrer un
autre sacrifice, afin que le ciel accorde à tes vœux les enfants que tu
souhaites.” Cela dit, cherchant le bonheur du roi et pour
l’accomplissement de son désir, le fils puissant de Vibhándaka se mit à
célébrer ce nouveau sacrifice.
Là auparavant, étaient venus déjà recevoir une part de l’ offrande les
Dieux, accompagnés des Gaudharvas, et les Siddhas avec les Mounis divins,
Brahma, le monarque des Souras, l’ immuable Śiva, et l’ auguste Náráyana,
et les quatre gardiens vigilants du monde, et les mères des Immortels, et
tous les Dieux, escortés des Yakshas, et le maître éminent du ciel, Indra,
qui se manifestait aux yeux, environné par l’ essaim des Maroutes. Alors
ce jeune anachorète avait supplié tous les Dieux, que le désir d’une part
dans l’ offrande avait conduits á l’ açwamédha, cette grande cérémonie de
ce roi magnanime; _et, dans ce moment, l’ époux de Śántá les conjurait
ainsi pour la seconde fois_: “Cet homme _en prières_, c’est le roi
Daçaratha, qui est privé de fils. Il est rempli d’ une foi vive; il s’est
infligé de pénibles austérités; il vous a déjà servi, divinités augustes,
le sacrifice d’un açwa-médha, et maintenant il s’étudie encore à vous
plaire avec ce nouveau sacrifice dans l’espérance que vous lui donnerez
les fils, où tendent ses désirs. Versez donc sur lui votre bienveillance
et daignez sourire à son vœu pour des fils. C’est pour lui que moi ici,
les mains jointes, je vous adresse à tous mes supplications: envoyez-lui
quatre fils, qui soient vantés dans les trois mondes!”
“Ouí! répondirent les Dieux au fils suppliant du rishi; tu mérites que
nous t’écoutions avec faveur, toi, brahme saint, et même, en premier lieu,
ce roi. Comme récompense de ces différents sacrifices, le monarque
obtendra cet objet le plus cher de ses désirs.”
Ayant aussi parlé et vu que le grand saint avait mis fin suivant les rites
à son _pieux_ sacrifice, les Dieux, Indra à leur tête, s’évanouissent dans
le vide des airs et se rendent vers l’ architecte des mondes, le souverain
des créatures, le donateur des biens, vers Brahma enfin, auquel tous, les
mains jointes, ils adressent les paroles suivantes: “O Brahma, un
rakshasa, nommé Râvana, tourne su mal les grâces, qu’il a reçues de toi.
Dans son orgueil, il nous opprime tous; il opprime avec nous les grands
anchorètes, qui se font un bonheur des macérations: car jadis, ayant su te
plaire, O Bhagavat, il a reçu de toi ce don incomparable. ‘Oui, as-tu dit,
exauçant le vœu du mauvais Génie; Dieu. Yaksha ou Démon ne pourra jamais
causer ta mort!’ Et nous, par qui ta parole est respectée, nous avons tout
supporté de ce roi des rakshasas, qui écrase de sa tyrannie les trois
mondes, ou il promène l’ injure impunément. Enorgueilli de ce don
victorieux, il opprime indignement les Dieux, les rishis, les Yakshas, les
Gandharvas, les Asouras et les enfants de Manou. Là ou se tient Râvana, la
peur empêche le soleil d’échauffer, le vent craint de souffler, et le feu
n’ose flamboyer. A son aspect, la guirlande même des grands flots tremble
au sein de la mer. Accablé par sa vigueur indomptable, Kouvéra défait lui
a cédé Lanká. Suave-nous donc, ô toi, qui reposes daus le bonheur absolu;
sauve-nous de Râvana, le fléau des mondes. Daigne, ô toi, qui souris aux
vœux du suppliant, daigne imaginer un expedient pour ôter la vie à ce
cruel Démon.” Les Dieux ayant ainsi dénoncé leurs maux à Brahma, il
réfléchit un instant et leur tint ce langage: “Bien, voici que j’ai
découvert un moyen pour tuer ce Génie scélérat. Que ni les Dieux, a-t-il
dit, ni les rishis, ni les Gandharvas ni les Yakshas, ni les rakshasas, ni
les Nágas même ne puissent me donner la mort! Soit lui ai-je répondu.
Mais, par dédain pour la force humaine, les hommes n’ont pas été compris
daus sa demande. C’est donc par la main d’ un homme, qu’il faut immoler ce
méchant.” Ainsi tombée de la bouche du créateur, cette parole salutaire
satisfit pleinement le roi des habitants du ciel et tous les Dieux avec
lui. Lá, dans ce même instant, survint le fortuné Visnou, revêtu d’ une
splendeur infinie; car c’était a lui, que Brahma avait pensé dans son âme
pour la mort du tyran. Celui-ci donc avec l’essaim des Immortels adresse à
Vishnou ces paroles: “Meurtrier de Madhou, comme tu aimes á tirer de
l’affliction les êtres malheureux, nous te supplions, nous qui sommes
plongés dans la tristesse, Divinité auguste, sois notre asyle!” “Dites!
reprit Vishnou; que dois-je faire?” “Ayant oui les paroles de l’ineffable,
tous les Dieux repondirent: Il est un roi nommé Daçaratha; il a embrassé
une très-duré pénitence; il a célébré même le sacrifice d’un açwa-medha,
parce qu’il n’a point de fils et qu’il veut en obtenir du ciel. Il est
inébranlable dans sa piété, il est vanté pour ses vertus; la justice est
son caractère, la verite est sa parole. Acquiesce donc à notre demande, ô
toi, Vishnou, et consens à naître comme son fils. Divisé en quatre
portions de toi-même, daigne, ô toi, qui foules aux pieds tes ennemis,
daigne t’ incarner dans le sein de ses trois épouses, belles comme la
déesse de la beauté.” Náráyana, le maître, _non perceptible aux sens, mais
qui alors s’ était rendu_ visible, Náráyana répondit cette parole
salutaire aux Dieux, qui i invitaient à cet _heroique avatára_. Quelle
chose, une fois revêtu de cette incarnation, faudra-t-il encore que je
fasse pour vous, et de quelle part vient la terreur, qui vous trouble
ainsi? A ces mots du grand Vishnou: “C’est le démon Rávana, reprirent les
Dieux; c’est lui, Vishnou, cette désolation des mondes, qui nous inspire
un tel effroi. Enveloppe-toi d’un corps, humain, et qu’il te plaise
arrâcher du monde cette blessante epine; car nul autre que toi parmi les
habitants du ciel n’est capable d’immoler ce pécheur. _Sache que_
longtemps il s’est imposé la plus austére pénitence, et _que_ par elle il
s’est rendu agreable au suprême ayeul de toutes les créatures. Aussi le
distributeur ineffable des gràces lui a-t-il accordé ce don insigne d’être
invulnérable à tous les êtres, l’ homme seul excepté. Puisque, doué ainsi
de cette faveur, la mort terrible et sûre ne peut venir à lui de nulle
autre part que de l’homme, va, dompteur _puissant_ de tes ennemis, va dans
la condition humaine, et tue-le. Car ce don, auquel on ne peut résister,
élevant au plus haut point l’ivresse de sa force, le vil rakshasa
tourmente les Dieux, les rishis, les Gandharvas, les hommes sanctifiés par
la pénitence; et, quoique, destructeur des sacrifices, lacérateur des
Saintes Ecritures, ennemi des brahmes, dévorateur des hommes, cette faveur
incomparable sauve de la mort Rávana le triste fléau des mondes. Il ose
attaquer les rois, que défendant les chars de guerre, que remparent les
élephants: d’autres blessés et mis en fuite, sont dissipés ça et là devant
lui. Il a dévoré des saints, il a dévoré même une foule d’apsaras. Sans
cesse, dans son délire, il s’amuse à tourmenter les sept mondes. Comme _on
vient de nous apprendre qu’_ il n’a point daigné parler d’eux ce jour, que
lui fut donnée cette faveur, _dont il abuse_, entre dans un corps humain,
ô toi, qui peux briser tes ennemis, et jette sans vie à tes pieds, roi
puissant des treize Dieux, ce Rávana superbe, d’une force épouvantable,
d’un orgueil immense, l’ennemi de tous les ascètes, ce ver, _qui les
ronge_, cette cause de leurs gémissements.”
_Ici, dans le premier tome du saint Râmâyana_, Finit le quatorzième
chapitre, nommé: UN EXPÉDIENT POUR TUER RÁVANA.
HIPPOLYTE FAUCHE.
Uttarakánda.
The Rámáyan ends, epically complete, with the triumphant return of Ráma
and his rescued queen to Ayodhyá and his consecration and coronation in
the capital of his forefathers. Even if the story were not complete, the
conclusion of the last Canto of the sixth Book, evidently the work of a
later hand than Válmíki’s, which speaks of Ráma’s glorious and happy reign
and promises blessings to those who read and hear the Rámáyan, would be
sufficient to show that, when these verses were added, the poem was
considered to be finished. The Uttarakáṇḍa or Last Book is merely an
appendix or a supplement and relates only events antecedent and subsequent
to those described in the original poem. Indian scholars however, led by
reverential love of tradition, unanimously ascribe this Last Book to
Válmíki, and regard it as part of the Rámáyan.
Signor Gorresio has published an excellent translation of the Uttarakáṇḍa,
in Italian prose, from the recension current in Bengal;(1030) and Mr. Muir
has epitomized a portion of the book in the Appendix to the Fourth Part of
his Sanskrit Texts (1862). From these scholars I borrow freely in the
following pages, and give them my hearty thanks for saving me much
wearisome labour.
“After Ráma had returned to Ayodhyá and taken possession of the throne,
the rishis [saints] assembled to greet him, and Agastya, in answer to his
questions recounted many particulars regarding his old enemies. In the
Krita Yuga (or Golden Age) the austere and pious Brahman rishi Pulastya, a
son of Brahmá, being teased with the visits of different damsels,
proclaimed that any one of them whom he again saw near his hermitage
should become pregnant. This had not been heard by the daughter of the
royal rishi Triṇavindu, who one day came into Pulastya’s neighbourhood,
and her pregnancy was the result (Sect. 2, vv. 14 ff.). After her return
home, her father, seeing her condition, took her to Pulastya, who accepted
her as his wife, and she bore a son who received the name of Viśravas.
This son was, like his father, an austere and religious sage. He married
the daughter of the muni Bharadvája, who bore him a son to whom Brahmá
gave the name of Vaiśravaṇ-Kuvera (Sect. 3, vv. 1 ff.). He performed
austerities for thousands of years, when he obtained from Brahmá as a boon
that he should be one of the guardians of the world (along with Indra,
Varuṇa, and Yáma) and the god of riches. He afterwards consulted his
father Viśravas about an abode, and at his suggestion took possession of
the city of Lanká, which had formerly been built by Viśvakarmán for the
Rákshasas, but had been abandoned by them through fear of Vishṇu, and was
at that time unoccupied. Ráma then (Sect. 4) says he is surprised to hear
that Lanká had formerly belonged to the Rákshasas, as he had always
understood that they were the descendants of Pulastya, and now he learns
that they had also another origin. He therefore asks who was their
ancestor, and what fault they had committed that they were chased away by
Vishṇu. Agastya replies that when Brahmá created the waters, he formed
certain beings,—some of whom received the name of Rákshasas,—to guard
them. The first Rákshasas kings were Heti and Praheti. Heti married a
sister of Kála (Time). She bore him a son Vidyutkeśa, who in his turn took
for his wife Lankatanka[t.]á, the daughter of Sandhyá (V. 21). She bore
him a son Sukeśa, whom she abandoned, but he was seen by Śiva as he was
passing by with his wife Párvatí, who made the child as old as his mother,
and immortal, and gave him a celestial city. Sukeśa married a Gandharví
called Devavatí who bore three sons, Mályavat, Sumáli and Máli. These sons
You have read 1 text from English literature.
Next - The Rámáyan of Válmíki - 73
- Parts
- The Rámáyan of Válmíki - 01Each bar represents the percentage of words per 1000 most common words.Total number of words is 3904Total number of unique words is 121938.2 of words are in the 2000 most common words55.1 of words are in the 5000 most common words64.0 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 02Each bar represents the percentage of words per 1000 most common words.Total number of words is 4666Total number of unique words is 153844.0 of words are in the 2000 most common words63.0 of words are in the 5000 most common words73.5 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 03Each bar represents the percentage of words per 1000 most common words.Total number of words is 4715Total number of unique words is 140448.5 of words are in the 2000 most common words69.8 of words are in the 5000 most common words78.4 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 04Each bar represents the percentage of words per 1000 most common words.Total number of words is 4762Total number of unique words is 140345.9 of words are in the 2000 most common words64.8 of words are in the 5000 most common words74.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 05Each bar represents the percentage of words per 1000 most common words.Total number of words is 4754Total number of unique words is 141747.4 of words are in the 2000 most common words66.5 of words are in the 5000 most common words76.4 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 06Each bar represents the percentage of words per 1000 most common words.Total number of words is 4752Total number of unique words is 140344.8 of words are in the 2000 most common words64.0 of words are in the 5000 most common words74.4 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 07Each bar represents the percentage of words per 1000 most common words.Total number of words is 4711Total number of unique words is 143946.6 of words are in the 2000 most common words65.7 of words are in the 5000 most common words74.7 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 08Each bar represents the percentage of words per 1000 most common words.Total number of words is 4724Total number of unique words is 142244.7 of words are in the 2000 most common words63.5 of words are in the 5000 most common words74.3 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 09Each bar represents the percentage of words per 1000 most common words.Total number of words is 4640Total number of unique words is 146543.2 of words are in the 2000 most common words63.7 of words are in the 5000 most common words73.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 10Each bar represents the percentage of words per 1000 most common words.Total number of words is 4760Total number of unique words is 136048.3 of words are in the 2000 most common words66.0 of words are in the 5000 most common words75.4 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 11Each bar represents the percentage of words per 1000 most common words.Total number of words is 4703Total number of unique words is 138543.7 of words are in the 2000 most common words62.3 of words are in the 5000 most common words72.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 12Each bar represents the percentage of words per 1000 most common words.Total number of words is 4772Total number of unique words is 146146.7 of words are in the 2000 most common words66.9 of words are in the 5000 most common words75.9 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 13Each bar represents the percentage of words per 1000 most common words.Total number of words is 4724Total number of unique words is 146946.1 of words are in the 2000 most common words66.3 of words are in the 5000 most common words75.8 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 14Each bar represents the percentage of words per 1000 most common words.Total number of words is 4899Total number of unique words is 146345.4 of words are in the 2000 most common words67.3 of words are in the 5000 most common words77.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 15Each bar represents the percentage of words per 1000 most common words.Total number of words is 4820Total number of unique words is 149143.8 of words are in the 2000 most common words64.0 of words are in the 5000 most common words74.5 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 16Each bar represents the percentage of words per 1000 most common words.Total number of words is 4877Total number of unique words is 146246.0 of words are in the 2000 most common words65.4 of words are in the 5000 most common words77.0 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 17Each bar represents the percentage of words per 1000 most common words.Total number of words is 4853Total number of unique words is 138047.9 of words are in the 2000 most common words66.3 of words are in the 5000 most common words75.8 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 18Each bar represents the percentage of words per 1000 most common words.Total number of words is 4929Total number of unique words is 137346.4 of words are in the 2000 most common words67.1 of words are in the 5000 most common words76.2 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 19Each bar represents the percentage of words per 1000 most common words.Total number of words is 4856Total number of unique words is 142146.9 of words are in the 2000 most common words67.3 of words are in the 5000 most common words76.9 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 20Each bar represents the percentage of words per 1000 most common words.Total number of words is 4846Total number of unique words is 137847.6 of words are in the 2000 most common words67.3 of words are in the 5000 most common words77.8 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 21Each bar represents the percentage of words per 1000 most common words.Total number of words is 4874Total number of unique words is 140647.3 of words are in the 2000 most common words67.5 of words are in the 5000 most common words77.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 22Each bar represents the percentage of words per 1000 most common words.Total number of words is 4811Total number of unique words is 134848.4 of words are in the 2000 most common words67.8 of words are in the 5000 most common words77.5 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 23Each bar represents the percentage of words per 1000 most common words.Total number of words is 4761Total number of unique words is 137948.3 of words are in the 2000 most common words68.6 of words are in the 5000 most common words77.3 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 24Each bar represents the percentage of words per 1000 most common words.Total number of words is 4936Total number of unique words is 148746.8 of words are in the 2000 most common words66.3 of words are in the 5000 most common words76.0 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 25Each bar represents the percentage of words per 1000 most common words.Total number of words is 4772Total number of unique words is 154145.1 of words are in the 2000 most common words65.1 of words are in the 5000 most common words74.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 26Each bar represents the percentage of words per 1000 most common words.Total number of words is 4808Total number of unique words is 144347.9 of words are in the 2000 most common words68.0 of words are in the 5000 most common words77.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 27Each bar represents the percentage of words per 1000 most common words.Total number of words is 4679Total number of unique words is 149844.7 of words are in the 2000 most common words65.2 of words are in the 5000 most common words74.4 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 28Each bar represents the percentage of words per 1000 most common words.Total number of words is 4761Total number of unique words is 143846.5 of words are in the 2000 most common words67.7 of words are in the 5000 most common words76.3 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 29Each bar represents the percentage of words per 1000 most common words.Total number of words is 4703Total number of unique words is 155941.1 of words are in the 2000 most common words60.5 of words are in the 5000 most common words70.8 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 30Each bar represents the percentage of words per 1000 most common words.Total number of words is 4867Total number of unique words is 142247.2 of words are in the 2000 most common words69.3 of words are in the 5000 most common words78.8 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 31Each bar represents the percentage of words per 1000 most common words.Total number of words is 4810Total number of unique words is 143246.5 of words are in the 2000 most common words66.3 of words are in the 5000 most common words76.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 32Each bar represents the percentage of words per 1000 most common words.Total number of words is 4709Total number of unique words is 137046.3 of words are in the 2000 most common words64.9 of words are in the 5000 most common words74.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 33Each bar represents the percentage of words per 1000 most common words.Total number of words is 4770Total number of unique words is 145745.7 of words are in the 2000 most common words66.4 of words are in the 5000 most common words76.9 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 34Each bar represents the percentage of words per 1000 most common words.Total number of words is 4780Total number of unique words is 138745.8 of words are in the 2000 most common words67.1 of words are in the 5000 most common words76.4 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 35Each bar represents the percentage of words per 1000 most common words.Total number of words is 4681Total number of unique words is 142843.4 of words are in the 2000 most common words63.1 of words are in the 5000 most common words71.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 36Each bar represents the percentage of words per 1000 most common words.Total number of words is 4759Total number of unique words is 153043.1 of words are in the 2000 most common words62.8 of words are in the 5000 most common words73.2 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 37Each bar represents the percentage of words per 1000 most common words.Total number of words is 4735Total number of unique words is 138442.1 of words are in the 2000 most common words62.7 of words are in the 5000 most common words73.5 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 38Each bar represents the percentage of words per 1000 most common words.Total number of words is 4759Total number of unique words is 145444.8 of words are in the 2000 most common words64.5 of words are in the 5000 most common words74.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 39Each bar represents the percentage of words per 1000 most common words.Total number of words is 4807Total number of unique words is 150444.2 of words are in the 2000 most common words64.3 of words are in the 5000 most common words74.8 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 40Each bar represents the percentage of words per 1000 most common words.Total number of words is 4878Total number of unique words is 143246.5 of words are in the 2000 most common words67.1 of words are in the 5000 most common words76.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 41Each bar represents the percentage of words per 1000 most common words.Total number of words is 4896Total number of unique words is 150045.3 of words are in the 2000 most common words64.8 of words are in the 5000 most common words75.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 42Each bar represents the percentage of words per 1000 most common words.Total number of words is 4900Total number of unique words is 147346.1 of words are in the 2000 most common words66.4 of words are in the 5000 most common words76.5 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 43Each bar represents the percentage of words per 1000 most common words.Total number of words is 4986Total number of unique words is 136346.7 of words are in the 2000 most common words66.8 of words are in the 5000 most common words76.5 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 44Each bar represents the percentage of words per 1000 most common words.Total number of words is 4868Total number of unique words is 139145.0 of words are in the 2000 most common words66.3 of words are in the 5000 most common words76.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 45Each bar represents the percentage of words per 1000 most common words.Total number of words is 4819Total number of unique words is 137646.2 of words are in the 2000 most common words67.0 of words are in the 5000 most common words76.4 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 46Each bar represents the percentage of words per 1000 most common words.Total number of words is 4755Total number of unique words is 141343.1 of words are in the 2000 most common words63.1 of words are in the 5000 most common words73.7 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 47Each bar represents the percentage of words per 1000 most common words.Total number of words is 4799Total number of unique words is 142745.8 of words are in the 2000 most common words65.3 of words are in the 5000 most common words76.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 48Each bar represents the percentage of words per 1000 most common words.Total number of words is 4940Total number of unique words is 135747.0 of words are in the 2000 most common words68.6 of words are in the 5000 most common words78.8 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 49Each bar represents the percentage of words per 1000 most common words.Total number of words is 4843Total number of unique words is 142445.7 of words are in the 2000 most common words66.5 of words are in the 5000 most common words77.0 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 50Each bar represents the percentage of words per 1000 most common words.Total number of words is 4911Total number of unique words is 142844.8 of words are in the 2000 most common words66.0 of words are in the 5000 most common words76.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 51Each bar represents the percentage of words per 1000 most common words.Total number of words is 4847Total number of unique words is 149446.0 of words are in the 2000 most common words65.1 of words are in the 5000 most common words75.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 52Each bar represents the percentage of words per 1000 most common words.Total number of words is 4791Total number of unique words is 155341.9 of words are in the 2000 most common words62.6 of words are in the 5000 most common words74.2 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 53Each bar represents the percentage of words per 1000 most common words.Total number of words is 4737Total number of unique words is 146243.7 of words are in the 2000 most common words63.2 of words are in the 5000 most common words74.5 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 54Each bar represents the percentage of words per 1000 most common words.Total number of words is 4644Total number of unique words is 140441.6 of words are in the 2000 most common words60.6 of words are in the 5000 most common words70.3 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 55Each bar represents the percentage of words per 1000 most common words.Total number of words is 4784Total number of unique words is 144944.8 of words are in the 2000 most common words65.0 of words are in the 5000 most common words74.8 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 56Each bar represents the percentage of words per 1000 most common words.Total number of words is 4792Total number of unique words is 145245.1 of words are in the 2000 most common words65.5 of words are in the 5000 most common words75.9 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 57Each bar represents the percentage of words per 1000 most common words.Total number of words is 4729Total number of unique words is 154340.6 of words are in the 2000 most common words61.4 of words are in the 5000 most common words72.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 58Each bar represents the percentage of words per 1000 most common words.Total number of words is 4881Total number of unique words is 150144.4 of words are in the 2000 most common words64.3 of words are in the 5000 most common words75.9 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 59Each bar represents the percentage of words per 1000 most common words.Total number of words is 4847Total number of unique words is 142144.5 of words are in the 2000 most common words65.6 of words are in the 5000 most common words75.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 60Each bar represents the percentage of words per 1000 most common words.Total number of words is 4776Total number of unique words is 153343.8 of words are in the 2000 most common words63.3 of words are in the 5000 most common words73.8 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 61Each bar represents the percentage of words per 1000 most common words.Total number of words is 4730Total number of unique words is 155343.2 of words are in the 2000 most common words64.4 of words are in the 5000 most common words74.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 62Each bar represents the percentage of words per 1000 most common words.Total number of words is 4760Total number of unique words is 140045.3 of words are in the 2000 most common words66.5 of words are in the 5000 most common words77.4 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 63Each bar represents the percentage of words per 1000 most common words.Total number of words is 4700Total number of unique words is 148341.7 of words are in the 2000 most common words61.7 of words are in the 5000 most common words72.5 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 64Each bar represents the percentage of words per 1000 most common words.Total number of words is 4757Total number of unique words is 145845.9 of words are in the 2000 most common words66.0 of words are in the 5000 most common words76.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 65Each bar represents the percentage of words per 1000 most common words.Total number of words is 4747Total number of unique words is 141945.0 of words are in the 2000 most common words65.7 of words are in the 5000 most common words76.0 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 66Each bar represents the percentage of words per 1000 most common words.Total number of words is 4718Total number of unique words is 134841.9 of words are in the 2000 most common words62.1 of words are in the 5000 most common words74.0 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 67Each bar represents the percentage of words per 1000 most common words.Total number of words is 4776Total number of unique words is 135645.7 of words are in the 2000 most common words66.4 of words are in the 5000 most common words76.5 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 68Each bar represents the percentage of words per 1000 most common words.Total number of words is 4778Total number of unique words is 142942.8 of words are in the 2000 most common words63.8 of words are in the 5000 most common words74.5 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 69Each bar represents the percentage of words per 1000 most common words.Total number of words is 4743Total number of unique words is 143642.8 of words are in the 2000 most common words63.7 of words are in the 5000 most common words74.1 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 70Each bar represents the percentage of words per 1000 most common words.Total number of words is 4794Total number of unique words is 137746.4 of words are in the 2000 most common words66.5 of words are in the 5000 most common words76.4 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 71Each bar represents the percentage of words per 1000 most common words.Total number of words is 4664Total number of unique words is 147243.0 of words are in the 2000 most common words62.4 of words are in the 5000 most common words71.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 72Each bar represents the percentage of words per 1000 most common words.Total number of words is 4581Total number of unique words is 211015.0 of words are in the 2000 most common words20.7 of words are in the 5000 most common words23.7 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 73Each bar represents the percentage of words per 1000 most common words.Total number of words is 4900Total number of unique words is 153840.5 of words are in the 2000 most common words58.6 of words are in the 5000 most common words67.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 74Each bar represents the percentage of words per 1000 most common words.Total number of words is 4757Total number of unique words is 155444.5 of words are in the 2000 most common words64.3 of words are in the 5000 most common words72.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 75Each bar represents the percentage of words per 1000 most common words.Total number of words is 4477Total number of unique words is 181933.6 of words are in the 2000 most common words48.0 of words are in the 5000 most common words54.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 76Each bar represents the percentage of words per 1000 most common words.Total number of words is 4533Total number of unique words is 160037.8 of words are in the 2000 most common words54.8 of words are in the 5000 most common words61.8 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 77Each bar represents the percentage of words per 1000 most common words.Total number of words is 3914Total number of unique words is 141735.9 of words are in the 2000 most common words52.7 of words are in the 5000 most common words60.7 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 78Each bar represents the percentage of words per 1000 most common words.Total number of words is 1809Total number of unique words is 113520.1 of words are in the 2000 most common words26.4 of words are in the 5000 most common words28.4 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 79Each bar represents the percentage of words per 1000 most common words.Total number of words is 4159Total number of unique words is 155634.1 of words are in the 2000 most common words49.7 of words are in the 5000 most common words56.3 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 80Each bar represents the percentage of words per 1000 most common words.Total number of words is 4149Total number of unique words is 148835.8 of words are in the 2000 most common words51.9 of words are in the 5000 most common words58.6 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 81Each bar represents the percentage of words per 1000 most common words.Total number of words is 4021Total number of unique words is 153936.5 of words are in the 2000 most common words51.8 of words are in the 5000 most common words59.0 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 82Each bar represents the percentage of words per 1000 most common words.Total number of words is 4137Total number of unique words is 153935.5 of words are in the 2000 most common words51.4 of words are in the 5000 most common words57.9 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 83Each bar represents the percentage of words per 1000 most common words.Total number of words is 4145Total number of unique words is 143835.0 of words are in the 2000 most common words51.0 of words are in the 5000 most common words57.3 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 84Each bar represents the percentage of words per 1000 most common words.Total number of words is 4154Total number of unique words is 143936.9 of words are in the 2000 most common words55.0 of words are in the 5000 most common words62.0 of words are in the 8000 most common words
- The Rámáyan of Válmíki - 85Each bar represents the percentage of words per 1000 most common words.Total number of words is 2172Total number of unique words is 75838.2 of words are in the 2000 most common words50.8 of words are in the 5000 most common words57.4 of words are in the 8000 most common words