The Book of the Epic Part 38

When Sita is left alone, Hanuman, in the guise of a tiny monkey, climbs down to her side, exhibits Rama's ring, which he has brought as a token, and receives from her in return a jewel, after he has a.s.sured her that she will soon be delivered.

About to leave Ceylon to report what he has seen, it occurs to the monkey general to do some damage to the foe. In the guise of an immense baboon, he therefore destroys a grove of mango trees, an act of vandalism which so infuriates Ravana that he orders the miscreant seized and fire tied to his tail! But no sooner has the fire been set than the monkey general, suddenly transforming himself into a tiny ape, slips out of his bonds, and scrambling up on the palace roof sets it on fire as well as all the houses in Lanka, his flaming tail serving as a torch.

As earth with fervent heat will glow When comes her final overthrow; From gate to gate, from court to spire, Proud Lanka was one blaze of fire, And every headland, rock, and bay Shone bright a hundred leagues away!

Then, satisfied with the damage he has done, Hanuman hastens back to the sea-sh.o.r.e, whence by another prodigious leap he lands in India, to inform Rama and Sugriva (the monkey king) of the success of his expedition.

A huge monkey army now sets out under Rama's guidance, but general and warriors are equally dismayed on reaching the sea to find an unsurmountable obstacle between them and their goal. In answer to Rama's fervent prayers, however, the G.o.d of the sea, rising from the waves, promises that any materials cast into his waters will be held in place, to form a bridge whereby they can cross to Ceylon. All the monkeys now bring stones and tree trunks which they hurl into the sea, where, thanks to the efforts of the Hindu architect Nala, they are welded together and form a magic bridge. It is by means of this causeway that Rama invades Ceylon, and, when Ravana hears the foe is approaching, he musters an army, of which the poem gives a wonderful description. Then begins the dire combat wherein Rama and his forces finally prove victorious, and wherein our hero, after slaying Ravana's son, fights with the demon himself, whose heads he proceeds to cut off. He is justly dismayed, however, to see they have the power of springing up again as soon as hewn, until remembering at last his magic bow, he makes such good use of it that he annihilates the demon, whose numerous wives wail as he falls.

Although many of Rama's adherents have perished in battle, he now proceeds to call them back to life, and graciously receives the praise they bestow upon him for having rid the world of demons.

Soft from celestial minstrels came The sound of music and acclaim; Soft, fresh and cool, a rising breeze Brought odors from the heavenly trees; And, ravis.h.i.+ng the sight and smell, A wondrous rain of blossoms fell; And voices breathed round Reghu's son, "Champion of G.o.ds, well done, well done."

It is only then that Rama consents to see Sita, who, thanks to her gift of eternal beauty, is still so lovely that all present are awed.

But, instead of embracing her, Rama coldly declares that, although he crossed the seas for her sake and slew her foes, she is no longer worthy to dwell in his sight since she has been an inmate of Ravana's harem. In vain Sita urges that she has been faithful throughout. Rama refuses to credit her purity; so the poor little wife, preferring death to disgrace, begs permission to die on a funeral pyre. Even then her stern husband shows no signs of relenting, but allows her to enter a fierce fire, whence the G.o.d of the flames bears her out unharmed, and restores her to her husband, declaring that, as her chast.i.ty has withstood this fiery test, he can receive her without compunction.

She ceased and, fearless to the last, Within the flames' wild fury pa.s.sed.

By this time the prescribed fourteen years of exile are finished, so husband and wife set out for home, crossing the ocean bridge in Ravana's magic car, and flying all over India, of which the poet gives a wonderful panoramic description. Rama's return to Oude is joyfully welcomed by his brother, who proudly shows him the golden sandals which have occupied the throne all this time.

Rama's reign proves an Age of Gold for India, but, although all seem happy, some doubt lingers in regard to the propriety of Sita's return.

When a famine finally devastates the land, one of the ministers a.s.sures Rama this scourge is due to the fact that he has taken back a guilty wife. Rama, therefore, banishes the faithful Sita, who returns to the forest and to the protection of the hermits, where she gives birth to twin sons, Kusa and Lava, the destined singers of Valmiki's wonderful song. These youths are, however, brought up in the forest in total ignorance of their august descent.

Twenty years have pa.s.sed since Rama repudiated his wife, when he decides to offer a horse sacrifice. But, the steed he selects having been captured by two young men, Rama angrily orders them put to death.

As the victims resist all efforts to seize them, the king in person goes forth to capture them. On approaching near enough, he haughtily demands their names and origin, whereupon the youths rejoin their mother is Sita and their tutor Valmiki, but that they do not know their father's name. These words reveal to Rama that he is face to face with his own sons, but, although he rejoices, he still finds it difficult to believe Sita can have been faithful. He, therefore, avers that before reinstating her she will have to undergo a second trial by fire; but Sita, who no longer feels any desire to belong to so heartless a spouse, flatly refuses to accompany him, until Valmiki informs her it is a wife's duty to obey.

Still wearing the crown of eternal youth and beauty, Sita now appears before Rama, in whose presence she implores the earth to open and receive her, thus proving that she has ever been true to her marriage vows and saving her from further suffering. A moment later the king and his court see the earth heave and open, and behold the G.o.ddess of the earth, who, taking Sita by the hand, announces she is about to convey her to realms of eternal bliss. Then Sita and the G.o.ddess disappear, the earth closes once more, and the G.o.ds chant the praises of the faithful wife, showering flowers upon Rama, who grovels on the ground in his agony. A broken-hearted man, he then returns to his palace with his two sons, the first to sing this poem, whose verses are so sacred that those who listen to a few of them are forgiven many sins, while those who hear the whole epic are sure to achieve Paradise.

He shall be From every sin and blemish free: Whoever reads the saving strain, With all his kin the heavens shall gain.

Because the poem is so sacred, its author enjoined upon the youths to recite it often, a task they faithfully performed as long as they lived, and which other bards have continued until to-day in all parts of India.

Recite ye this heroic song In tranquil shades where sages throng; Recite it where the good resort, In lowly home and royal court.

We are told besides that--

As long as mountain ranges stand And rivers flow upon the earth, So long will this Ramayana Survive upon the lips of men.

Rama is finally visited by the G.o.d of Time, who offers him the choice of remaining on earth or returning to heaven. When he wisely choses the latter alternative, Rama is bidden bathe in sacred waters, and thence is translated to the better world.

From this poem Tulsi Das has composed a play known as the "Ram Charit Manas," which serves as Bible to a hundred million wors.h.i.+ppers in northern India, and is always played at the yearly festivals in the presence of countless admirers.

FOOTNOTES:

[Footnote 41: The quotations in this chapter are taken from Griffeth's translation and from Romesh Dutt's.]

THE MAHABHARATA

The longest poem in existence is composed in Sanscrit, and, although begun before the Ramayana, it was completed only about one hundred years after. It consists of some two hundred and twenty thousand lines, divided into eighteen sections (parvans), each of which forms a large volume. Although the whole work has never been translated into English verse, many portions of it have been reproduced both in verse and prose.

The Hindus consider this one of their most sacred books, attribute its authors.h.i.+p to Vyasa, and claim that the reading of a small portion of it will obliterate sin, while the perusal of the whole will insure heavenly bliss. Its name signifies "the great war," and its historical kernel,--including one-fifth of the whole work,--consists of an account of an eighteen days' battle (in the thirteenth or fourteenth century B.C.) between rival tribes. The poem is, besides, a general repository of the mythological, legendary, and philosophical lore of the Hindus, and reached its present state of development only by degrees and at the end of several centuries.

Bharata, the real founder of the princ.i.p.al Indian dynasty, is so famous a character, that the Hindus often designate their whole country as "the land of Bharata." We are told that Rajah Dushyanta, a descendant of the Moon, while hunting one day beheld the beautiful Sakuntala, daughter of a sage, whom he persuaded to consent to a clandestine marriage. But, after a short time, the bridegroom departed, leaving his bride a ring as a pledge of his troth.

Absorbed in thoughts of her absent lover, Sakuntala once failed to notice the approach of a sage, who cursed her, saying she should be forgotten by the man she loved, but who relenting after a while declared this curse would be annulled when her husband beheld his ring.

Some time after this, on the way to rejoin her spouse to inform him she was about to become a mother, Sakuntala, while bathing in a sacred pool, accidentally dropped this ring. On appearing without it before Dushyanta, he sternly denied all acquaintance with her and ordered her driven out into the jungle, where she soon gave birth to their son Bharata.

The lad was about six years old when a fisherman found in the stomach of a fish the lost ring, which he carried to the rajah. On beholding this token, Dushyanta, remembering all, hastened to seek poor Sakuntala, whom he discovered in the jungle, watching her boy fearlessly play with lion cubs. Proud of such a son, the rajah bore his family home; and Bharata, after having a long reign, gave birth to Hastin, founder of Hastinapur, a city on the bank of the Ganges about sixty miles from the modern Delhi.

A grandson of this Hastin married the G.o.ddess of the Ganges,--who was doing penance on earth,--and their children were animated by the souls of deities condemned for a time to a.s.sume human form. In order to enable these fellow-G.o.ds to return to heaven as soon as possible, Ganga undertook to drown each of her babies soon after birth, provided the G.o.ds would pledge themselves to endow one of her descendants with their strength, and would allow him to live, if not to perpetuate his species.

After seeing seven of his children cast into the water without daring to object, the rajah, although he knew his G.o.ddess-wife would leave him if he found fault with anything she did, protested so vehemently against the similar disposal of his eighth son that his wife disappeared with the child. But a few years later this son, Bhishma, the terrible, having grown up, was restored to his father.

To comfort himself for the loss of his first wife, the king now married the beautiful daughter of a fisherman, solemnly promising her son should succeed him, for Bhishma voluntarily relinquished all right to the throne and took a vow to remain celibate. The new wife's main attraction seems to have been a sweet odor, bestowed by a saint, who restored her virginity after she had borne him a son named Vyasa, the author of this poem.

By the Rajah the fishermaid now had two sons, one of whom was slain at the end of a three years' fight, while the other began his reign under the wise regency of Bhishma. When it was time for his royal step-brother to marry, Bhishma sent him to a Bride's Choice (Swayamvara), where three lovely princesses were to be awarded to the victor. Without waiting to win them fairly, the young prince kidnapped all three, and, when the disappointed suitors pursued him, Bhishma held them at bay by shooting ten thousand arrows at once, and thus enabled his step-brother and brides to escape.

Although thus provided with three royal wives, our prince was soon deserted by one of them and was never fortunate enough to have children by the two others. After he had died, custom required that his nearest kinsman should raise issue for him, so,--owing to Bhishma's vow,--Vyasa, who was fabulously ugly, undertook to visit the two widows. One of them, catching a glimpse of him, bore him a blind son (Dhritarashtra), while the other was so frightened that she bore a son of such pale complexion that he was known as Pandu, the White.

Neither of these youths being deemed perfect enough to represent properly the royal race, Vyasa announced he would pay the widows another visit, but this time they hired a slave to take their place, so it was she who brought into the world Vidura, G.o.d of Justice.

Because one prince was blind and the other the offspring of a slave, the third was set upon his throne by his uncle Bhishma, who in due time provided him with two lovely wives.

With these the monarch withdrew to the Himalayas to spend his honeymoon, and while there proved unfortunate enough to wound a couple of deer who were hermits in disguise. In dying they predicted he would perish in the arms of one of his wives, whereupon Pandu decided to refrain from all intercourse with them, graciously allowing them instead to bear him five sons by five different G.o.ds. These youth, known in the poem as the sons of Pandu, the Pandavs (or the Pandavas), are the main heroes of India. As a prediction made by an ascetic was bound to come true, the king, momentarily forgetting the baleful curse, died in the embrace of his second wife, who, in token of grief, was burned with his remains, this being the earliest mention of a suttee.

Meantime the blind prince had married a lady to whom a famous ascetic had promised she should be mother to one hundred sons! All these came into the world at one birth, in the shape of a lump of flesh, which the ascetic divided into one hundred and one pieces, each of which was enclosed in a pot of rarefied b.u.t.ter, where these germs gradually developed into one hundred sons and one daughter.

As long as Pandu sojourned in the Himalayas, the blind prince reigned in his stead, but when he died, his surviving widow brought to the capital (Hastinapur) her five divine sons, the Pandavs. There the blind uncle had them brought up with their cousins, the hundred Kurus (or Kauravas), with whom, however, they were never able to live in perfect peace. Once, as the result of a boyish quarrel, a Kuru flung Bhima, one of the Pandavs, into the Ganges, where, instead of sinking, this hero was inoculated by serpent-bites with the strength of ten thousand elephants before he returned to his wonted place at home.

The young princes, who had all been trained to fight by their tutor, Drona, and who had already given sundry proofs of their proficiency in arms, were finally invited by the blind monarch to give a public exhibition of their skill. The poem gives us a lengthy description of this tournament, expatiating on the flower-decked booths reserved for the princ.i.p.al spectators, and dilating particularly on the fact that the blind monarch, unable to see with, his own eyes, made some one sit beside him to describe all that was going on.

After the preliminary sacrifice offered by the tutor, the skill of the princes, as archers, was tested on foot, on horseback, in howdahs, and in chariots; then they indulged in mock fights with swords and bucklers, closely watched by Drona, who p.r.o.nounced his favorite Arjuna, the third Pandav, the finest athlete ever seen.

Still the princes shook their weapons, drove the deep resounding car, Or on steed or tusker mounted waged the glorious mimic war!

Mighty sword and ample buckler, ponderous mace the princes wield, Brightly gleam their lightning rapiers as they range the listed field, Brave and fearless is their action, and their movements quick and light, Skilled and true the thrust and parry of their weapons flaming bright![42]

Thereupon, from the ranks of the spectators, emerged Karna, son of a charioteer, who challenged Arjuna to fight with him, but the prince refused on the score that they were not of equal rank. Still a legend a.s.sures us that Karna was a child of the Sun-G.o.d, set afloat by his mother on the river Jumna, whence this Hindu Moses, floating down into the Ganges, was rescued and brought up by the charioteer, his reputed father. Meantime the four Pandav brothers were greatly elated by the eulogy bestowed upon their brother, but their jealous cousins became so enraged that, when the time came for the youths to face each other in club exercises, the sham battle degenerated into an earnest fight.

With ponderous mace they waged the daring fight.

As for a tender mate two rival elephants Engage in frantic fury, so the youths Encountered, and amidst the rapid sphere Of fire their whirling weapons clas.h.i.+ng wove Their persons vanished from the anxious eye.

Still more and more incensed their combat grew, And life hung doubtful on the desperate conflict; With awe the crowd beheld the fierce encounter And amidst hope and fear suspended tossed, Like ocean shaken by conflicting winds.

Seeing this, the horrified tutor separated the contestants, whom he soon after sent off separately to war against a neighboring rajah. In this conflict the one hundred Kurus were badly worsted, while the five Pandavs scored a brilliant triumph. They also subdued sundry other kings, thereby so rousing the jealous hatred of their uncle and cousins that these finally began to plot their death. The five Pandavs and their mother were therefore invited to a feast in a neighboring city (Allahabad), where the Kurus arranged they should be burned alive in their booth. But, duly warned by the G.o.d of Justice, the Pandavs had an underground pa.s.sage dug from their hut to the forest, by means of which they escaped, little suspecting that a beggar woman and her five children--who had sought refuge in the empty hut--would be burned to death there in their stead.

Disguised as Brahmans, the five brothers and their mother now dwelt for a time in the jungle, where they proceeded to slay some demons, to marry others, and to perform sundry astounding feats of strength. We are told, for instance, that whenever the mother and brothers were tired, the strongest of the Pandavs, Bhima, carried them all with the utmost ease.