Indian Antiquary Vol 05

SR No.: 032497
Original Sutra Author: N/A
Author: Jas Burgess
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 438
Language: English
Classification: Book_English
File Size: 20 MB

Page 263

TRANSLATION FROM THE RAMAYANA OF TULSI DAS.
TRANSLATION OF AN EPISODE IN THE 1ST BOOK OF THE RAMAYANA OF TULSI DAS.
JULY, 1876.]
BY F. S. GROWSE, M.A., B.C.S., Fellow of the Calcutta University. Translation.
The Hindi Ramayana of Tulsi Dâs is by far the most popular, and for other reasons also the most important work in the vernacular of Upper India. But though three centuries have now elapsed since the year 1575 A.D., when it was written, no portion of it has ever yet been translated into any European language. This singalar neglect is to be explained by two causes. In the first place, the colloquial idiom and homely allusions would form insuperable difficulties to any foreigner who had not some local experience and personal acquaintance with native usages; and therefore no philologist at home would essay the task. Secondly, here in India the Hindu side of popular speech has always been viewed with a certain amount of disfavour by the English Government, and this has so much discouraged its study among official residents that, as a rule, the only Europeans in the country who have acquired an accurate knowledge of Hindi are the Protestant- missionaries, who find it indispensable for bazâr preaching. I had long hoped that some of these very able scholars might be induced to supply a want which they unanimously deplore: but they plead the length of the work and their own little leisure as an excuse. At last, after ascertaining that there is no prospect of my hope being realized by their labours, I have myself commenced the translation, of which the following episode is a specimen. It relates the story of Pârvati's penance and her subsequent marriage with Siva, which was the boon she had begged, and is a fair example of the author's unaffected narrative style. The chhands which are introduced here and there, whenever the interest of the plot thickens, or the poet feels himself carried away by an access of religious fervour, are metrically rendered as an indication of their peculiar character. The only other remark to be made is that the division into dohds, chaupai, &c., which in a prose translation seems at first sight altogether unnecessary, has been retained for the special reason of facilitating a critical reference to the original, and eliciting suggestions for an improved rendering of doubtful passages.
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But Umâ, cherishing in her heart the feet of her dear lord, went into the forest and began her penance. Though her delicate frame was little fit for such austerities, she abandoned all food and became absorbed in prayer, her devotion so growing day by day that all bodily wants were forgotten, and her soul was wholly given to penance. For a thousand years she ate only roots and fruit; for a hundred years she lived on vegetables; for some days her only snstenance was water and air, and on some she maintained a yet more absolute fast. For three thousand years she ate only dry leaves of the bel tree that had fallen to the ground, and at last abstained even from dry leaves, whence she acquired the name of aparna ('the leafless'). At the sight of her emaciated frame, Brahma's deep voice resounded through the heavens:Dohá 84.
"Hear, daughter of the mountain-king! your desire is accomplished; cease all these intolerable afflictions: Tripurâri will soon be yours. Chaupai,
"Though there have been many saints both resolute and wise, not one, Bhavâni, has performed such penance as this: accept now the divine oracle as ever true and ever good. When your father comes to call you, cease to resist, and go home with him; and when the seven sages meet you, know this to be the sign of the heavenly prediction." When she heard Brahmâ's voice thus speaking from on high, Girija thrilled with delight. Now with her we have done for a time, while we turn to Sambhu. From the day when Satî's spirit left the body he became a rigid ascetic, ever telling his beads in Râmna's honour, and attending the public recitations in his honour:
Doha 85.
Even he, Śiva, the pure intelligence, the abode of bliss, exempt from lust, frenzy, and delusion, wanders about on earth with his heart fixed on Hari, the joy of the whole world,
Chaupdi.
Now instructing saints in wisdom, now ex
The bel tree (Egle Marmelos) is specially sacred to Siva.