Source: Translator's Epilogue to the Ramayana in , The Ramayana and the Mahabharata condensed into English Verse by Romesh C. Dutt (London: J.M. Dent, 1917).
EPILOGUE BY THE TRANSLATOR
ANCIENT India, like ancient Greece, boasts of two great Epics. The Maha-bharata, based on the legends and traditions of a great historical war, is the Iliad of India. The Ramayana, describing the wanderings and adventures of a prince banished from his country, has so far something in common with the Odyssey. Having placed before English readers a condensed translation of the Indian Iliad, I have thought it necessary to prepare the present condensed translation of the Indian Odyssey to complete the work. The two together comprise the whole of the Epic literature of the ancient Hindus; and the two together present us with the most graphic and life-like picture that exists of the civilisation and culture, the political and social life, the religion and thought of ancient India.
The Ramayana, like the Maha-bharata, is a growth of centuries, but the main story is more distinctly the creation of one mind. Among the many cultured races that flourished in Northern India about a thousand years before Christ, the Kosalas of Oudh and the Videhas of North Behar were perhaps the most cultured. Their monarchs were famed for their learning as well as for their prowess. Their priests distinguished themselves by founding schools of learning which were known all over India. Their sacrifices and gifts to the learned drew together the most renowned men of the age from distant regions. Their celebrated Universities (Parishads) were frequented by students from surrounding countries. Their compilations of the old Vedic Hymns were used in various parts of India. Their elaborate Brahmanas or Commentaries on the Vedas were handed down from generation to generation by priestly families. Their researches into the mysteries of the Soul, and into the nature of the One Universal Soul which pervades the creation, are still preserved in the ancient Upanishads, and are among the most valuable heritages which have been left to us by the ancients. And their researches and discoveries in science and philosophy gave them the foremost place among the gifted races of ancient India.
It would appear that the flourishing period of the Kosalas and the Videhas had already passed away, and the traditions of their prowess and learning had become a revered memory in India, when the poet composed the great Epic which perpetuates their fame. Distance of time lent a higher lustre to the achievements of these gifted races, and the age in which they flourished appeared to their descendants as the Golden Age of India. To the imagination of the poet, the age of the Kosalas and Videhas was associated with all that is great and glorious, all that is righteous and true. His description of Ayodhya, the capital town of the Kosalas, is a description of an ideal seat of righteousness. Dasa-ratha the king of the Kosalas is an ideal king, labouring for the good of a loyal people. Rama, the eldest son of Dasa-ratha and the hero of the Epic, is an ideal prince, brave and accomplished, devoted to his duty, unfaltering in his truth. The king of the Videhas, Janak (or rather Janaka, but I have omitted the final a of some names in this translation), is a monarch and a saint. Sita, the daughter of Janak and the heroine of the Epic, is the ideal of a faithful woman and a devoted wife. A pious reverence for the past pervades the great Epic; a lofty admiration of what is true and ennobling in the human character sanctifies the work; and delineations of the domestic life and the domestic virtues of the ancient Hindus, rich in tenderness and pathos, endear the picture to the hearts of the people of India to the present day.
It is probable that the first connected narrative of this Epic was composed within a few centuries after the glorious age of the Kosalas and the Videhas. But the work became so popular that it grew with age. It grew,—not like the Maha-bharata by the incorporation of new episodes, tales and traditions,—but by fresh descriptions of the same scenes and incidents. Generations of poem were never tired of adding to the description of scenes which were dear to the Hindu, and patient Hindu listeners were never tired of listening to such repetitions. The virtues of Rama and the faithfulness of Sita were described again and again in added lines and cantos. The grief of the old monarch at the banishment of the prince, and the sorrows of the mother at parting from her son, were depicted by succeeding versifiers in fresh verses. The loving devotion of Rama’s brothers, the sanctity of saints, and the peacefulness of the hermitages visited by Rama, were described with endless reiteration. The long account of the grief of Rama at the loss of his wife, and stories of unending battles waged for her recovery, occupied generations of busy interpolators.
The Sloka verse in which much of the Ramayana is composed is the easiest of Sanscrit metres, and afforded a fatal facility to poets; and often we have the same scene, fully and amply described in one canto, repeated again in the two or three succeeding cantos. The unity of the composition is lost by these additions, and the effect of the narrative is considerably weakened by such endless repetition.
It would appear that the original work ended with the sixth Book, which describes the return of the hero to his country and to his loving subjects. The seventh Book is called Uttara or Supplemental, and in it we are told something of the dimensions of the poem, apparently after the fatal process of additions and interpolations had gone on for centuries. We are informed that the poem consists of six Books and a Supplemental Book; and that it comprises 500 cantos and 24,000 couplets. And we are also told in this Supplemental Book that the descendants of Rama and his brothers founded some of the great towns and states which, we know from other sources, flourished in the fifth and fourth centuries before Christ. It is probable therefore that the Epic, commenced after 1000 , had assumed something like its present shape a few centuries before the Christian Era.
The foregoing account of the genesis and growth of the Ramayana will indicate in what respects it resembles the Maha-bharata, and in what respects the two Indian Epics differ from each other. The Maha-bharata grew out of the legends and traditions of a great historical war between the Kurus and the Panchalas; the Ramayana grew out of the recollections of the golden age of the Kosalas and the Videhas. The characters of the Maha-bharata are characters of flesh and blood, with the virtues and crimes of great actors in the historic world; the characters of the Ramayana are more often the ideals of manly devotion to truth, and of womanly faithfulness and love in domestic life. The poet of the Maha-bharata relies on the real or supposed incidents of a war handed down from generation to generation in songs and ballads, and weaves them into an immortal work of art; the poet of the Ramayana conjures up the memories of a golden age, constructs lofty ideals of piety and faith, and describes with infinite pathos domestic scenes and domestic affections which endear the work to modern Hindus. As a heroic poem the Maha-bharata stands on a higher level; as a poem delineating the softer emotions of our everyday life the Ramayana sends its roots deeper into the hearts and minds of the million in India.
These remarks will be probably made clearer by a comparison of what may be considered parallel passages in the two great Epics. In heroic description, the bridal of Sita is poor and commonplace, compared with the bridal of Draupadi with all the bustle and tumult of a real contest among warlike suitors. The rivalry between Rama and Ravan, between Lakshman and Indrajit, is feeble in comparison with the life-long jealousy and hatred which animated Arjun and Karna, Bhima and Duryodhan. Sita’s protest and defiance, spoken to Ravan when he carried her away, lack the fire and the spirit of Draupadi’s appeal on the occasion when she was insulted in court. The Council of War held by Ravan is a poor affair in comparison with the Council of War held by Yudhisthir in the Matsya kingdom. And Bibhishan’s final appeal for peace and Ravan’s scornful reply will scarcely compare with the sublime eloquence with which Krishna implored the old monarch of the Kurus not to plunge into a disastrous war, and the deep determination with which Duryodhan replied:—
“Town nor village, mart nor hamlet, help us righteous Gods in heaven, Spot that needle’s point can cover shall not unto them be given!”
In the whole of the Ramayana there is no character with the fiery determination and the deep-seated hatred for the foe which inspire Karna or Arjun, Bhima or Duryodhan. And in the unending battles waged by Rama and his allies there is no incident so stirring, so animated, so thrilling, as the fall of Abhimanyu, the vengeance of Arjun, the final contest between Arjun and Karna, or the final contest between Bhima and Duryodhan. The whole tenor of the Ramayana is subdued and calm, pacific and pious; the whole tenor of the Maha-bharata is warlike and spirited.
And yet, without rivalling the heroic grandeur of the Maha-bharata, the Ramayana is immeasurably superior in its delineation of those softer and perhaps deeper emotions which enter into our everyday life, and hold the world together. And these descriptions, essentially of Hindu life, are yet so true to nature that they apply to all races and nations.
There is something indescribably touching and tender in the description of the love of Rama for his subjects and the loyalty of his people towards Rama,—that loyalty which has ever been a part of the Hindu character in every age—
- “As a father to his children to his loving men he came,
- Blessed our homes and maids and matrons till our infants lisped his name,
- For our humble woes and troubles Rama hath the ready tear,
- To our humble tales of suffering Rama lends his willing ear!”
Deeper than this was Rama’s duty towards his father and his father’s fondness for Rama; and the portion of the Epic which narrates the dark scheme by which the prince was at last torn from the heart and home of his dying father is one of the most powerful and pathetic passages in Indian literature. The step-mother of Rama, won by the virtues and the kindliness of the prince, regards his proposed coronation with pride and pleasure, but her old nurse creeps into her confidence like a creeping serpent, and envenoms her heart with the poison of her own wickedness. She arouses the slumbering jealousy of a woman and awakens the alarms of a mother, till—
- “Like a slow but deadly poison worked the ancient nurse’s tears,
- And a wife’s undying impulse mingled with a mother’s fears!”
The nurse’s dark insinuations work on the mind of the queen till she becomes a desperate woman, resolved to maintain her own influence on her husband, and to see her own son on the throne. The determination of the young queen tells with terrible effect on the weakness and vacillation of the feeble old monarch, and Rama is banished at last. And the scene closes with a pathetic story in which the monarch recounts his misdeed of past years, accepts his present suffering as the fruit of that misdeed, and dies in agony for his banished son. The inner workings of the human heart and of human motives, the dark intrigue of a scheming dependant, the awakening jealousy and alarm of a wife and a mother, the determination of a woman and an imperious queen, and the feebleness and despair and death of a fond old father and husband, have never been more vividly described. Shakespeare himself has not depicted the workings of stormy passions in the human heart more graphically or more vividly, with greater truth or with more terrible power.
It is truth and power in the depicting of such scenes, and not in the delineation of warriors and warlike incidents, that the Ramayana excels. It is in the delineation of domestic incidents, domestic affections and domestic jealousies, which are appreciated by the prince and the peasant alike, that the Ramayana bases its appeal to the hearts of the million in India. And beyond all this, the righteous devotion of Rama, and the faithfulness and womanly love of Sita, run like two threads of gold through the whole fabric of the Epic, and ennoble and sanctify the work in the eyes of Hindus.
Rama and Sita are the Hindu ideals of a Perfect Man and a Perfect Woman; their truth under trials and temptations, their endurance under privations, and their devotion to duty under all vicissitudes of fortune, form the Hindu ideal of a Perfect Life. In this respect the Ramayana gives us a true picture of Hindu faith and righteous life as Dante’s “Divine Comedy” gives us a picture of the faith and belief of the Middle Ages in Europe. Our own ideals in the present day may not be the ideals of the tenth century before Christ or the fourteenth century after Christ; but mankind will not willingly let die those great creations of the past which shadow forth the ideals and beliefs of interesting periods in the progress of human civilisation.
Sorrow and suffering, trial and endurance, are a part of the Hindu ideal of a Perfect Life of righteousness. Rama suffers for fourteen years in exile, and is chastened by privations and misfortunes, before he ascends the throne of his father. In a humble way this course of training was passed through by every pious Hindu of the ancient times. Every Aryan boy in India was taken away from his parents at an early age, and lived the hard life of an anchorite under his teacher for twelve or twenty-four or thirty-six years, before he entered the married life and settled down as a householder. Every Aryan boy assumed the rough garment and the staff and girdle of a student, lived as a mendicant and begged his food from door to door, attended on his preceptor as a menial, and thus trained himself in endurance and suffering as well as in the traditional learning of the age, before he became a householder. The pious Hindu saw in Rama’s life the ideal of a true Hindu life, the success and the triumph which follow upon endurance and faith and devotion to duty. It is the truth and endurance of Rama under sufferings and privations which impart the deepest lessons to the Hindu character, and is the highest ideal of a Hindu righteous life. The ancient ideal may seem to us far-fetched in these days, but we can never fully comprehend the great moral Epic of the Hindus unless we endeavour to study fully and clearly its relations to old Hindu ideas and old Hindu life.
And if trial and endurance are a part of a Hindu’s ideal of a man’s life, devotion and self-abnegation are still more essentially a part of his ideal of a woman’s life. Sita holds a place in the hearts of women in India which no other creation of a poet’s imagination holds among any other nation on earth. There is not a Hindu woman whose earliest and tenderest recollections do not cling round the story of Sita’s sufferings and Sita’s faithfulness, told in the nursery, taught in the family circle, remembered and cherished through life. Sita’s adventures in a desolate forest and in a hostile prison only represent in an exaggerated form the humbler trials of a woman’s life; and Sita’s endurance and faithfulness teach her devotion to duty in all trials and troubles of life. “For,” said Sita:—
- “For my mother often taught me and my father often spake,
- That her home the wedded woman doth beside her husband make,
- As the shadow to the substance, to her lord is faithful wife,
- And she parts not from her consort till she parts with fleeting life!
- Therefore bid me seek the jungle and in pathless forests roam,
- Where the wild deer freely ranges and the tiger makes his home,
- Happier than in father’s mansions in the woods will Sita rove,
- Waste no thought on home or kindred, nestling in her husband’s love!”
The ideal of life was joy and beauty and gladness in ancient Greece; the ideal of life was piety and endurance and devotion in ancient India. The tale of Helen was a tale of womanly beauty and loveliness which charmed the western world. The tale of Sita was a tale of womanly faith and self-abnegation which charmed and fascinated the Hindu world. Repeated trials bring out in brighter relief the unfaltering truth of Sita’s character; she goes to a second banishment in the woods with the same trust and devotion to her lord as before, and she returns once more, and sinks into the bosom of her Mother Earth, true in death as she had been true in life. The creative imagination of the Hindus has conceived no loftier and holier character than Sita; the literature of the world has not produced a higher ideal of womanly love, womanly truth, and womanly devotion.
The modern reader will now comprehend why India produced, and has preserved for well-nigh three thousand years, two Epics instead of one national Epic. No work of the imagination abides long unless it is animated by some sparks of imperishable truth, unless it truly embodies some portion of our human feelings, human faith and human life. The Maha-bharata depicts the political life of ancient India, with all its valour and heroism, ambition and lofty chivalry. The Ramayana embodies the domestic and religious life of ancient India, with all its tenderness and sweetness, its endurance and devotion. The one picture without the other were incomplete; and we should know but little of the ancient Hindus if we did not comprehend their inner life and faith as well as their political life and their warlike virtues. The two together give us a true and graphic picture of ancient Indian life and civilisation; and no nation on earth has preserved a more faithful picture of its glorious past.
In condensing the Ramayana with its more than 24,000 Sanscrit couplets into 2000 English couplets I have followed the same plan which was adopted in my translation of the Maha-bharata. I have selected those sections or cantos which tell the leading incidents of the Epic, and have translated the whole or main portions of them, and these selected passages are linked together by short notes. The plan, as was explained before, has this advantage, that the story is told not by the translator in his own way, but by the poet himself; the passages placed before the reader are not the translator’s abridgment of a long poem, but selected passages from the poem itself. It is the ancient poet of India, and not the translator, who narrates the old story; but he narrates only such portions of it as describe the leading incidents. We are told that the sons of Rama recited the whole poem of 24,000 verses, divided into 500 cantos or sections, in twenty-five days. The modern reader has not the patience of the Hindu listener of the old school; but a selection of the leading portions of that immortal song arranged in 2000 verses and in 84 short sections, may possibly receive a hearing, even from the much-distracted modern reader.
While speaking of my own translation I must not fail to make some mention of my predecessors in this work. The magnificent edition of the Ramayana (Bengal recension), published with an Italian translation by Gorresio, at the expense of Charles Albert King of Sardinia in 1843-67, first introduced this great Epic to the European public; and it was not long before M. Hippolyte Fauche presented the European world with a French translation of this edition. The Benares recension of the Ramayana has since been lithographed in Bombay, and a printed edition of the same recension with Ramanuja’s commentary was brought out by the venerable Hem Chandra Vidyaratna in Calcutta in 1869-85. The talented and indefatigable Mr. Ralph Griffith, C.I.E., who has devoted a lifetime to translating Indian poetry into English, has produced an almost complete translation of the first six Books in more than 24,000 English couplets, and has given an abstract of the seventh Book in prose. And a complete translation of the Ramayana into English prose has since appeared in Calcutta.
The object of the present work is very different from that of these meritorious editions and translations. The purpose of this work, as explained above, is not to attempt a complete translation of a voluminous Epic, but to place before the general reader the leading story of that Epic by translating a number of selected passages and connecting them together by short notes. The purpose of this volume is not to repeat the long poem which Rama’s sons are supposed to have recited in 24,000 Sanscrit couplets, but only to narrate the main incidents of that poem within the reasonable limit of 2000 verses. And the general reader who seeks for a practical acquaintance with the great Indian poem within a reasonable compass will, it is hoped, find in this book a handy and not unacceptable translation of the leading story of the Epic.
I have stated before that in India, the Ramayana is still a living tradition and a living faith. It forms the basis of the moral instruction of a nation, and it is a part of the lives of two hundred millions of people. It is necessary to add that when the modern languages of India were first formed out of the ancient Sanscrit and Prakrits, in the ninth and tenth centuries after Christ, the Ramayana had the greatest influence in inspiring our modern poets and forming our modern tongues. Southern India took the lead, and a translation of the Ramayana in the Tamil language appeared as early as 1100 Northern India and Bengal and Bombay followed the example; Tulasi Das’s Ramayana is the great classic of the Hindi language, Krittibas’s Ramayana is a classic in the Bengali language, and Sridhar’s Ramayana is a classic in the Mahratta language. Generations of Hindus in all parts of India have studied the ancient story in these modern translations; they have heard it recited in the houses of the rich; and they have seen it acted on the stage at religious festivals in every great town and every populous village through the length and breadth of India.
More than this, the story of Rama has inspired our religious reformers, and purified the popular faith of our modern times. Rama, the true and dutiful, was accepted as the Spirit of God descended on earth, as an incarnation of Vishnu the Preserver of the World. The great teacher Ramanuja proclaimed the monotheism of Vishnu in Southern India in the twelfth century; the reformer Ramananda proclaimed the same faith in Northern India in the thirteenth or fourteenth century; and his follower the gifted Kabir conceived the bold idea of uniting Hindus and Mahomedans in the worship of One God. “The God of the Hindus,” he said, “is the God of the Mahomedans, be he invoked as Rama or Ali.” “The city of the Hindu God is Benares, and the city of the Mahomedan God is Mecca; but search your hearts, and there you will find the God both of Hindus and Mahomedans.” “If the Creator dwells in tabernacles, whose dwelling is the universe?”
The reformer Chaitanya preached the same sublime monotheism in Bengal, and the reformer Nanak in the Punjab, in the sixteenth century. And down to the present day the popular mind in India, led away by the worship of many images in many temples, nevertheless holds fast to the cardinal idea of One God, and believes the heroes of the ancient Epics—Krishna and Rama—to be the incarnations of that God. The various sects of the Hindus, specially the sects of Vishnu and of Siva who form the great majority of the people, quarrel about a name as they often did in Europe in the Middle Ages, and each sect gives to the Deity the special name by which the sect is known. In the teeming villages of Bengal, in the ancient shrines of Northern India, and far away in the towns and hamlets of Southern India, the prevailing faith of the million is a popular monotheism underlying the various ceremonials in honour of various images and forms,—and that popular monotheism generally recognises the heroes of the two ancient Epics,—Krishna and Rama, as the earthly incarnations of the great God who pervades and rules the universe.
To know the Indian Epics is to understand the Indian people better. And to trace the influence of the Indian Epics on the life and civilisation of the nation, and on the development of their modern languages, literatures, and religious reforms, is to comprehend the real history of the people during three thousand years.
- University College, London,
13th August 1899
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