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 THE LIBRARY 
 
 OF 
 
 THE 
 
 OF 
 
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 UNIVERSITY 
 CALIFORNIA 
 ANGELES
 
 x^ 
 
 CJUJn 
 
 TRUBNER'8 ORIENTAL SERIES. 
 
 "A knowledge of the commonplace, at least, of Oriental literature, philo- 
 sophy, and religion is as necessary to the general reader of the present day 
 as an acquaintance with the Latin and Greek classics was a generation or so 
 ago. Immense strides have been made within the present century in these 
 branches of learning ; Sanskrit has been brought witliin the range of accurate 
 philology, and its invaluable ancient literature thoroughly investigated ; the 
 language and sacred books of the Zoroastrians have been laid bare ; Egyptian, 
 Assyrian, and other records of the remote past have been deciphered, and a 
 group of scholars speak of still more recondite Accadian and Hittite monu- 
 ments ; but the results of all the scholarship that has been devoted to these 
 subjects have been almost inaccessible to the public because they were con- 
 tained for the most part in learned or expensive works, or scattered through- 
 out tlie numbers of scientific periodicals. Messrs. Trubner & Co., in a spirit 
 of enterprise which does them infinite credit, have determined to supply the 
 constantly-increasing want, and to give in a popular, or, at least, a compre- 
 hensive form, all this mass of knowledge to the world." — Times. 
 
 THE FOLLOWING WORKS HAVE ALREADY APPEARED :~ 
 Third Edition, post 8vo, cloth, pp. xvi.— 428, price i6s. 
 
 ESSAYS ON THE SACRED LANGUAGE. WRITINGS, 
 
 AND RELIGION OF THE PARSIS. 
 
 By martin HAUG, Ph.D., 
 
 Late of the Universities of Tiibingen, Gottingen, and Bonn ; Superintendent 
 
 of Sanskrit Studies, and Professor of Sanskrit in the Pooiia College. 
 
 Edited and Enlarged by Dr. E. W. WEST. 
 
 To which is added a Biosraphical Memoir of the late Dr. Haug 
 by Prof. E. P. Evans. 
 
 I. History of the Researches into the Sacred Writings and Religion of the 
 
 Parsis, from the Earliest Times down to the Present. 
 II. Languages of the Parsi Scriptures. 
 
 III. The Zend-Avesta, or the Scripture of the Parsis. 
 
 IV. The Zoroastrian Religion, as to its Origin and Development. 
 
 " ' Essays on the Sacred Language, Writings, and Religion of the Parsis," by the 
 late Dr. Martin Haug, edited by Dr. E. W. West. The author intended, on his return 
 from India, to expand the materials contained in this work into a comprehensive 
 account of the Zoroastrian religion, but the design was fnistrated by his untimely 
 death. We have, however, in a concise and readable form, a history of the researches 
 into the sacred writings and religion of the Parsis from the earliest times dnwn to 
 the present — a dissertation on the lant,'uages of the Parsi Scriptures, a translation 
 of the Zend-Avesta, or the Scripture of the Parsis, and a dissertation on the Zoroas- 
 trian religion, with especial reference to its origin and development." — Times.
 
 TRUBNER'S ORIENTAL SERIES. 
 
 Post 8vo, cloth, pp. viii. — 176, price 7s. 6d. 
 
 TEXTS FEOM THE BUDDHIST CANON 
 COMMONLY KNOAVN AS " DHAMMAPADA." 
 
 With Accompanying Narratives. 
 
 Translated from the Chinese by S. BEAL, B.A., Professor of Chinese, 
 Univei'sity College, London. 
 
 The Dhanimapada, as hitherto known by the Pali Text Edition, as edited 
 by Fausboll, by Max Mliller's English, and Albrecht Weber's German 
 translations, consists only of twenty-six chapters or sections, whilst the 
 Chinese version, or rather recension, as now translated by Mr. Beal, con- 
 sists of thirty-nine sections. The students of Pali who possess Fausboll's 
 text, or either of the above named translations, will therefore needs want 
 Mr. Beal's English rendering of the Chinese version ; the thirteen above- 
 named additional sections not being accessible to them in any other form ; 
 for, even if they understand Chinese, tlie Cliinese original would be un- 
 obtainable by them. 
 
 "Mr. Beal's rendering of the Chinese translation is a most valuable aid to the 
 critical study of the work. It contains authentic texts gathered from ancient 
 canonical books, and generally connected with some incident in the history of 
 Buddha. Their great interest, however, consists in the light wliich they throw upon 
 everyday life in India at the remote period at which they were written, and upon 
 the method of teaching adopted by the founder of the religion. The method 
 employed was principally parable, and the simplicity of the tales and tlie excellence 
 of the morals inculcated, as well as the strange hold which they have retained upon 
 the minds of millions of people, make them a very remarkable study." — Times. 
 
 " Mr. Beal, by making it accessible in an English dress, has added to the great ser- 
 vices he has already rendered to the comparative study of religious history." — Acodemy. 
 
 "Valuable as exhibiting the doctrine of the Buddhists in its purest, least adul- 
 terated form, it brings themodern reader face to face with that simple creed and rule 
 of conduct which won its way over the mnids of myriads, and which is now nominally 
 professed by 145 millions, who have overlaid its austere simplicity with innumerable 
 ceremonies," foi-gotten itsmaxims, perverted its teaching, and so inverted its leading 
 principle that a religion whose founder denied a God, now worships that founder as 
 a god himself. " — Scotsman. 
 
 Third Edition, post 8vo, cloth, pp. xxiv. — 360, price los. 6d. 
 
 THE HISTORY OF INDIAN LITERATURE. 
 
 By ALBRECHT WEBER. 
 
 Translated from tlie Second German Edition by John Mann, M.A., and 
 Theodor Zachaeiae, Ph.D., with the sanction of the Author. 
 
 Dr. BuHLER, Inspector of Schools in India, writes: — " When I was Pro- 
 fessor of Oriental Languages in Elphinstone College, I frequently felt the 
 want of such a work to which I could refer the students." 
 
 Professor CowELL, of Cambridge, writes : — "It will be especially useful 
 to the students in our Indian colleges and universities. I used to long for 
 5uch a book when I was teaching in Calcutta. Hindu students are intensely 
 mterested in the history of Sanskrit literature, and this volume will supply 
 them with all they want on the subject." 
 
 Professor Whitney, Yale College, Newhaven, Conn., U.S.A., writes :- 
 " I was one of the class to whom the work was originally given in the form 
 of academic lectures. At their first appearance they were by far the most 
 learned and able treatment of their subject ; and with their recent additions 
 they still maintain decidedly the same rank." 
 
 " Is perhaps the most comprehensive and lucid survey of Sanskrit literature 
 extant. The essays contained in the volume were originally delivered as academic 
 lectures, and at the time of their first publication were acknowledged to be by far 
 the most learned and able treatment of the subject. They have now been brought 
 up to date by the addition of all the most important results of recent research." — 
 Times.
 
 TRUBNEli'S ORIENTAL SERIES. 
 
 Post 8vo, cloth, pp. xii. — 198, accompanied by Two Language 
 Maps, price 7.S. 6d. 
 
 A SKETCH OF 
 THE MODERN LANGUAGES OF THE EAST INDIES. 
 
 By ROBERT N. CUST. 
 
 The Aiithor has attempted to fill \ip a vacuum, tlie inconvenience of 
 which pressed itself on his notice. Much had been written about the 
 languages of the Ea.st Indies, but the e.xtent of our present knowledge had 
 not even been brought to a focus. It occurred to him that it might be of 
 use to others to publish in an arranged form the notes which he had collected 
 for his own edification. 
 
 " Supplies a deficiency wliich has long been felt." — Times. 
 
 " The book before us is then a valuaVjle contribution to philological science. It 
 passes under review a vast number of languages, and it gives, or professes to give, in 
 every case the sum and substance of the opinions and judgments of the best-informed 
 writers. "^SatiH'rfay Revieio. 
 
 Second Corrected Edition, post 8vo, pp. xii. — 116, cloth, price 5s. 
 
 THE BIRTH OF THE WAR-GOD. 
 
 A Poem. By KALIDASA. 
 
 Translated from the Sanskrit into English Verse by 
 Ralph T. H. Geiffith, M.A. 
 
 " A very spirited rendering of the Kumurasambhava, which was first published 
 twenty-six years ago, and which we are glad to see made once more accessible." — 
 Times. 
 
 " Mr. Griffith's very spirited rendering is well known to most who are at all 
 interested in Indian literature, or enjoy the tenderness of feeling and rich creative 
 imagination of its author." — Indian Antiqucrnj. 
 
 " We are very glad to welcome a second edition of Professor Griffith's admirable 
 translation. Few translations deserve a second edition better." — Athencenm. 
 
 Post 8vo, pp. 432, cloth, price i6s. 
 
 A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY 
 
 AND RELIGION, GEOGRAPHY, HISTORY, AND 
 
 LITERATURE. 
 
 Et JOHN DOWSON, M.R.A.S., 
 Late Professor of Hindustani, Staff College. 
 
 " This not only forms an indispensable book of reference to students of Indian 
 literature, but is also of great general interest, as it gives in a concise and easily 
 accessible form all that need be known about the personages of Hindu mythology 
 whose names are so familiar, but of whom so little is known outside the limited 
 circle of savants." — Times. 
 
 " It is no slight gain when such subjects are treated fairly and fully in a moderate 
 space ; and we need only add that the few wants which we may hope to see supplied 
 in new editions detract but little from the general excellence of Mr. Dowson's work." 
 — Saturday Review.
 
 TRUBNER'S ORIENTAL SERIES- 
 
 Post 8vo, with View of Mecca, pp. cxii.— 172, cloth, price 9s. 
 
 SELECTIONS FROM THE KORAN. 
 
 By EDWARD WILLIAM LANE, 
 
 Translator of " The Thousand and One Nights ; " &c., &c. 
 
 A New Edition, Revised and Enlarged, with an Introduction by 
 
 Stanley Lank Poole. 
 
 "... Has been long esteemed In this country as the compilation of one of the 
 
 greatest Arabic scholars of the time, the late Mr. Lane, the well-known translator of 
 
 the ' Arabian Nights. "... The present editor has enhanced the value of his 
 
 relative's work by divesting the text of a great deal of extraneous matter introduced 
 
 by way of comment, and prefixing an introduction." — Times. 
 
 " Mr. Poole Is both a generous and a learned biographer. . . . Mr. Poole tells us 
 the facts ... so far as it is possible for industry and criticism to ascertain them, 
 and for literary skill to present them in a condensed and readable torm."—Ei>(7lish- 
 man, Calcutta. 
 
 Post 8vo, pp. vi. — 368, cloth, price 14s. 
 
 MODERN INDIA AND THE INDIANS, 
 
 BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS. 
 By MONIER WILLIAMS, D.C.L., 
 
 Hon. LL.D. of the University of Calcvitta, Hon. Member of the Bombay Asiatic 
 Society, Boden Professor of Sanskrit in the University of Oxford. 
 Fifth Edition, revised and augmented by considerable Additions, 
 with Illustrations and a Map. 
 " In this volume we have the thoughtful inii>ressions of a thoughtful man on some 
 of the most important questions connected witli our Indian Empire. ... An en- 
 lightened observant man. travelling among an enlightened observant people, Professor 
 Monier Williams has bi-ought before the public in a pleasant form more of the manners 
 and customs of the Queen's Indian subjects than we ever remember to have seen in 
 any one work. He not only deserves the thanks of every Englishman for this able 
 contribution to the study of Modern India— a subject with which we should be 
 speciallv familiar— but he deserves the thanks of every Indian, Parsee or Hindu, 
 Buddhist and Moslem, for his clear exposition of their manners, their creeds, and 
 their necessities." — Times. 
 
 Post 8vo, pp. xliv. — 376. cloth, price 14s. 
 
 METRICAL TRANSLATIONS FROM SANSKRIT 
 
 WRITERS. 
 
 With an Introduction, many Prose Versions, and Parallel Passages from 
 
 Classical Authors. 
 By J. MUIR, CLE., D.C.L., LL.D., Ph.D. 
 
 "... An agreeable introduction to Hindu poetry." — Times. 
 
 ". . . A voUime which maybe taken .'is a fair illustration alike of the religious, 
 and moral sentiments and of the legendary lore of the best Sanskrit writers."— 
 Edinburgh Daily Review. 
 
 Second Edition, post 8vo, pp. xxvi. — 244, cloth, price ids. 6d. 
 
 THE GULISTAN; 
 
 Or, ROSE GARDEN OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ. 
 
 Translated for the First Time into Prose and Verse, with an Introductory 
 Preface, and a Life of the Author, from the Atish Kadah, 
 
 By EDWARD B. EASTWICK, C.B., M.A., F.R.S., M.R.A.S. 
 
 "It is a very fair rendering of the original." — Times. 
 
 " The new edition has long been desired, and will be welcomed by all who take 
 any Interest in Orientiil poetry. The GvHsfan is a typic.il Persian verse-book of the 
 highest ordei-. Mr. Eastwick's rhymed translation . . . has long established itself in. 
 a secure position as the V)est version of Sadi's finest yroT'k."—Academi/. 
 
 " It is both faithfully and gracefully executed."— ToMlet.
 
 TKUBiVER'^ ORIENTAL SERIES. 
 
 In Two Volumes, post 8vo, i>p. viii. — 408 and viii.— 348, cloth, price 28s. 
 
 MISCELLANEOUS ESSAYS RELATING TO INDIAN 
 
 SUBJECTS. 
 
 By BRIAN HOUGHTON HODGSON, Esq., F.R.S., 
 
 Late of the Bengal Civil Service ; Corresponding Member of the lu&titute; Chevalier 
 of the Legion of Honour ; late British Minister at the Court of Nepal, &c., &c. 
 
 CONTENTS OF VOL. I. 
 
 Section 1.— On the Kocch, Bodo, and Dhimal Tribes.— Part I. Vocabulary.— 
 Part II. Grammar.— Part III. Their Origin, Location, Numbers, Creed, Customs, 
 Character, and Condition, with a General Description of the Climate they dwell in. 
 — Appendix. 
 
 Section II.— On Himalayan Ethnology— I. Comparative Vocabulary of the Lan- 
 guages of the Broken Tribes of Nepal.— II. Vocabulary of the Dialects of the Kiranti 
 Language.— III. Grammatical Analysis of the Vayu Language. The Vdyu Grammar. 
 —IV. Analysis of the Balling Dialect of the Kiranti Language. The Bdhing Gram- 
 mar.— V. On the Vayu or Hayu Tribe of the Central Himalaya.— VI. On the Kiranti 
 Tribe of the Central Himalaya. 
 
 CONTENTS OF VOL. II. 
 
 Section III.— On the Aborigines of North-Eaatern India. Comparative Vocabulary 
 of the Tibetan, B(id6, and Gar6 Tongues. 
 
 Section IV. — Aborigines of the North-Eastern Frontier. 
 
 Section V. — Aborigines of the Eastern Frontier. 
 
 Section VI. — The Indo-Chinese Borderers, and their connection with tlie Hima- 
 layans and Tibetans. Comparative Vccabulary of Indo-Chinese Borderers in Arakan. 
 Comparative Vocabulary of Indo-Chinese Borderers in Tenasserim. 
 
 Section VII.— The Mongolian Affinities of the Caucasians.— Comparison and Ana- 
 lysis of Caucasian and Mongolian Words. 
 
 Section VIII.— Physical Type of Tibetans. 
 
 Section IX.— Tlie "Aborigines of Centr.-il India. — Comparative Vocabulary of the 
 Aboriguial Languages of Central India.— Aboiigines of the Eastern Ghats.— Vocabu- 
 lary of some of the Dialects of the Hill and Wandering Tribes in the Northern Sircars. 
 — Aborigines of the Nilgiris, with Remarks on their Affinities. — Supplement to the 
 Nilgirian Vocabularies. — The Aborigines of Southern India and Ceylon. 
 
 Section X. — Route of Nepalese ilission to Pekin, with Remarks on the Water- 
 Shed and Plateau of Tibet. 
 
 Section XL— Route from Kathmiindu, the Capital of Nepal, to Darjeeling in 
 Sikim. — jNIeniorandum relative to the Seven Cosis of Nepal. 
 
 Section XII. — Some Accounts of the Systems of Law and Police as recognised in 
 the State of Nepal. 
 
 Section XIII. — The Native Method of making the Paper denominated Hindustan, 
 N6palese. 
 
 Section XIV. — Pre-eminence of the Vernactilars ; or, the Anglicists Answered ; 
 Being Letters on the Education of the People of India. 
 
 " For the study of the less-known races of India Mr. Brian Hodgson's 'Miscellane- 
 ous Essays ' will be found very valuable both to the philologist and the ethnologist." 
 
 Third Edition, Two Vols., post 8vo, pp. viii. — 268 and viii.— 326, cloth, 
 
 price 2 IS. 
 
 THE LIFE OR LEGEND OF GAUDAMA, 
 
 THE BUDDHA OF THE BURMESE. With Annotations. 
 
 The Ways to Neibban, and Notice on the Phongyies or Burmese Monks. 
 
 By the Right Rev. P. BIGANDET, 
 
 Bishop of Ramatha, Vicar- Apostolic of Ava and Pegu. 
 
 "The work is furnished with copious notes, wnich not only illustrate the subject, 
 matter, but form a perfect encyclopajdia of Buddhist lore."— 2'iiHe.<;. 
 
 "A work which will furnish European students of Buddhism with a most valuable 
 help in the prosecution of their investigations." — Edinburgh Daily Review. 
 
 " Bishop Bigandet's invaluable vjor'k."— Indian Antiqtiary. 
 
 "Viewed in this light, its import;aice is suflacient to place students of the subject 
 under a deep obligation to its a.vX\\ov."—C(-dcvAta Review. 
 
 "This work is one of the greatest authorities upon V,\\AAh.\fim."—DvMin Review.
 
 TRUBNERS ORIENTAL SERIES. 
 
 New and Revised Edition. Post 8vo, pp. xxiv. — 420, cloth, price i8s. 
 
 CHINESE BUDDHISM. 
 
 A VOLUME OF SKETCHES. HISTORICAL AND CRITICAL. 
 By J. EDKIXS, D.D. 
 
 Author of " China's Place in Philology," "Religion in China," &c., &c. 
 
 "It contains a vast deal of important information on the subject, such as is only 
 to be giiined by long-continued study on the spot." — AlUtiueuin. 
 
 " Upon the whole, we know of no work comparable to it for the extent of its 
 original research, and the simplicity witli which this comxilicated system of philo- 
 sophy, relicrion, literature, and ritual is set forth." — British Qaarterli/ Revietc. 
 
 " The whole volume is replete with learning. ... It deserves most cai'eful study 
 from all interested in tlie history of the i-aligions of the world, and expressly of those 
 who are concerned in the propagation of Christianity. Dr. Edkins notices in terms 
 of just condemnation the exaggerated praise bestowed upon Buddhism by recent 
 English writers." — Record. 
 
 Post 8vo, 1st Series, los. 6d. ; 2nd Series, with 6 Maps, 21s. ; 3rd Series, 
 with Portrait, 21s. ; cloth. 
 
 LINGUISTIC AND ORIENTAL ESSAYS. 
 
 WUITTEN FROM THE YeaK 1846 TO 1890. 
 
 I!v ROBERT NEEDHAJI CUST. 
 
 Late Member of Her Majesty's Indian Civil Service ; Hon. Secretary to 
 
 the Royal Asiatic Society ; 
 
 and Author of " The Modern Languages of the East Indies." 
 
 " We know none who has described Indian life, especially the life of the natives, 
 with so much learning, sympathy, and literary talent." — Academy. 
 
 " Tliey seem to us to be full of suggestive and origin.al remarks." — St. Jaraes's Gctzette. 
 
 " His book contains a vast amount of information. The i-esult of thirty-five years 
 of inquiry, reflection, and speculation, and that on subjects as full of fascination as 
 of food for thought." — Tablet. 
 
 " Exhibit such a thorough acquaintance with the history and antiquities of India 
 as to entitle him to speak as one having authority." — Edinburgh Daily Revietc. 
 
 " The aiithor speaks with the authority of personal experience It is this 
 
 constant association with the coinitrj' and the jjeople which gives such a vividness 
 to many of tlie pages." — Athemeum. 
 
 X 
 
 Post 8vo, pp. xii. — 228, cloth, price 7s. 6d. 
 
 THE CLASSICAL POETRY OF THE JAPANESE. 
 
 By BASIL HALL CHAMBERLAIN, 
 Author of " Yeigo Heiikaku Shiran." 
 
 " A very curious volume. The author has manifestly devoted much labour to the 
 task of studying the poetical literature fif the Jaisanese, and rendering characteristic 
 specimens into En^dish verse. " — Daily iVejcs. 
 
 " Mr. Chamberlain's volume is, so far as we are aware, the first attempt which has 
 been made to interpret the literature of the Japanese to the Western world. It is to 
 the classical poetry of Old Japan that we must turn for indigenous Japanese thought, 
 and in the volume before us we have a selection from that poetry rendered into 
 graceful English verse." — Tablet. 
 
 "It is undoubtedly one of the best translations of Ivric literature which has 
 appeared during the close of the last year."— Celestial Empire. 
 
 "Mr. Chamberlain set himself a difficult task when he undertook to reproduce 
 Japanese poetry in an English form. But he has evidently laboured con amove, and 
 his efforts are successful to a degree."— ioucion and China Ectire.-^f.
 
 TRUBNER'S ORIEXTAL SE/xIES. 
 
 vr 
 
 Post 8vo, pp. civ. — 348, clotli, price i8b. 
 
 BUDDHIST BIRTH STORIES; or, Jataka Tales. 
 
 The Oldest Collection of Folk-lore Extaut : 
 
 IJKING THE JATAKATTHAVANNANA, 
 
 For the first time Edited in the original I'ali. 
 
 By V. FAUSBOLL ; 
 
 And Translated liy T. W. Rhys Davids. 
 
 Translation. Volume I. 
 
 "These are tales supposed to have been told by the Buddha of wliat he had seen 
 and heard in his previous births. They are prol)ably the nearest representatives 
 of the original Aryan stories from which sprang the folk-lore of Kurope as well as 
 India. Tne introduction contains a most interesting disquisition on the migi-ations 
 of these fables, tracing their reappearance in the various groups of folk-lore legends. 
 Among other old friends, we meet with a version of the Judgment of Solomon." — Times. 
 
 " It is now some years since Mr. Rhys Davids asserted his right to be heard on 
 this subject by his able article on Buddhism in the new edition of the ' Encyclopaedia 
 Britannica.' " — Leeds Mercury. 
 
 " All who are interested in l?uddhlst literature ouglit to feel deeply Indebted to 
 Mr. Rhys Davids. His well-established reptitation as a Pali scholar is a sufficient 
 guarantee for tlie fidelity of his version, and the style of his translations is deserving 
 of high praise." — Academy. 
 
 " No more competent expositor of Buddhism could be found than Mr. Rhys D.ivids. 
 In the Jataka book we have, then, a priceless record of the eai-liest imagin.ative 
 literature of our race ; and ... it presents to us a nearly complete picture of the 
 social life and customs and popular beliefs of the common people ot Aryan tribes, 
 closely related to ourselves, just as they were passing through tlie first stages of 
 civilisation." — St. James's Gazette. 
 
 Post 8vo, pp. xxviii.— 362, clotli, price 14s. 
 
 A TALMUDIC MISCELLANY; 
 
 Or, a THOUSAND AND ONE EXTRACTS FROM THE TALMUD, 
 
 THE MIDRASHIM, AND THE KABBALAH. 
 
 Compiled and Translated by PAUL ISAAC HERSHON. 
 
 Author of " Genesis According to the Talmud," &c. 
 
 With Notes and Copious Indexes. 
 
 " To obtain in so concise and handy a form as this volume a genera! idea of the 
 Talmud is a boon to Christians at lea.st," — Times. 
 
 " Its peculiar and popular character will make it atti-active to general readers. 
 Mr. Hershon is a very competent scholar. . . . Contains samples of the good, bad, 
 and indifferent, and especially extracts that throw light upon the Scriptures." 
 British Quarterly Revieia. 
 
 " Will convey to English readers a more complete and truthful notion of the 
 Talmud tlian any other work that has yet appeared." — Daily News. 
 
 " Without overlooking in the slightest the several attractions of the previous 
 volumes of tlie ' Oriental Series,' we have no hesitation in saying that this surpasses 
 them all in interest." — Edinburgh Daily Review. 
 
 " Ml-. Hershon has . . . thus given English readers what is, we believe, a fair set 
 of specimens which they can test for themselves." — The Record. 
 
 " This book is by far the best fitted in the present state of knowledge to enable the 
 general reader to gain a fair and unbiassed conception of the multifarious contents 
 of the wonderful miscellany which can only be truly understood — so Jewish pride 
 asserts — by the life-long devotion of scholars of the Chosen People." — Inquirer. 
 
 " The value and importance of this volume consist in the fact that scarcely a single 
 extract is given in its pages but throws some light, direct or refracted, upon those 
 Scriptures wliich are the common heritage of Jew and Christian alike." — John Bull. 
 
 " It is a capital specimen of Hebrew scholarship ; a monument of learned, loving, 
 light-giving labour." — Jevnsh Herald.
 
 TRUBNER'S ORIENTAL SERIES. 
 
 Post 8vo, pp. xii. — ^164, cloth, price los. 6d. 
 
 THE HISTORY OF ESARHADDON (Son of Sennacherib), 
 
 KING OF ASSYEIA, B.C. 681-668. 
 
 Translated from the Cuneiform Inscriptions upon Cylinders and TaUets in 
 tlie British Museum Collection ; together with a Grammatical Analysis 
 of each Word, Explanations of the Ideographs by Extracts from the 
 Bi-Lingual Syllabaries, and List of Eponyms, &c. 
 
 Bv ERNEST A. BUDGE, B.A., M.K.A.S., 
 Assyrian Exhibitioner, Christ's College, Cambridge. 
 
 "Students of scriptural archaeology will also appreciate the 'History of Esar- 
 Laddon.' " — Times. 
 
 " Tliere is much to attract the scholar in this volume. It does not pretend to 
 popularise studies which are yet in their infancy. Its primary object is to translate, 
 but it does not assume to be more than tentative, and it offers both to tlie professed 
 Assyriologist and to the ordinary uon-Assyi-iological Semitic scholar the means of 
 controlling its results.'' — Academy. 
 
 "Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and 
 students. They are not, it is to be feared, a very numerous class. But the more 
 thanks are due to him on that account for tlie way in which he has acquitted himself 
 in his lal-iorious ta.sk."— Tablet. 
 
 Post 8vo, pp. 448, cloth, price 21s. 
 
 THE MESNEVI 
 
 (Usually known as The Mesneviyi Sherif, or Holy Mesnevi) 
 
 OF 
 
 MEVLANA (OUR LORD) JELALU 'D-DIN MUHAMMED ER-RUMI. 
 
 Book the First. 
 
 Together with some Account of the Life and Acts of the Author, 
 of his Ancestors, and of his Descendants. 
 
 Illustrated by a Selection of Characteristic Anecdotes, as Collected 
 by their Historian, 
 
 Mevlana Shemsu-'D-Din Ahmed, el Eflaki, el 'Arifi. 
 
 Translated, and the Poetry Vei'sified, in English, 
 
 By JAMES W. REDHOUSE, M. R.A. S., &c. 
 
 A complete treasury of occult Oriental lore." — Saturday Jievieic. 
 
 This book will be a very valuable help to the reader ignorant of Persia, who is 
 desirous of obt.^ining an insight into a very important department of the literatiu-e 
 e.^tant in that language." — Table.t. 
 
 Third Edition. Post 8vo, pp. x. — 130, cloth, price 6s. 
 
 A MANUAL OF HINDU PANTHEISM. VEDANTASARA. 
 
 Translated, with copious Annotations, 
 
 By Major G. A. JACOB, 
 
 Bombay Staff Corps ; Insjiector of Army Schools. 
 
 The design of this little work is to provide for missionaries, and for 
 others who, like them, have little leisure for original research, an accurate 
 summary of the doctrines of the Vedanta. 
 
 " The Tiiodest title of ^Major Jacob's work conveys but an inadequate idea of the 
 vast amount of research embodied in iiis notes to the text of the Vedantasara. So 
 copious, indeed; are these, and so much collateral matter do they bring to bear on 
 the subject, that the diligent student will rise from their perusal with a fairly 
 adequate view of Hindu philosophy generally. His work ... is one of the best of 
 its kind that wo have seen." — Calcutta, Kevieu-.
 
 TKUBNER'S ORIENTAL SERIES. 
 
 X 
 
 Post 8vo, P11. xvi.— 280, clotb, price 6s. 
 
 EASTERN PROVERBS AND EMBLEMS 
 
 Illustrating Old Truths. 
 
 B\- Eev. J. LONG, 
 Member of the Bengal Asiatic Society, F.K.G.S. 
 
 " We regard the book as vahial)le, and wi.sli for it a wide circulation and attentive 
 reading." — Record. 
 
 " Altog-etliev, it is quite a feast of good tilings."— (r/oie. 
 " It is full of interesting matter." — Antiquai-ij. 
 
 Sixth Edition. Post 8vo, pp. viii. — 270, cloth, price 6s. 
 
 INDIAN POETRY; 
 
 Containing a New Edition of the "Indian Song of Songs," from the Sanscrit 
 of the "Gita Govinda" of Jayadeva ; Two Books from "The Iliad of 
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 By EDWIN ARNOLD, C.S.L, Author of "The Light of Asia." 
 
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 ' Beautiful Radha, jasmine-bosomed Kadha,' 
 fi-om the allurements of the forest nymphs, in whom the five senses are typified." — 
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 THE MIND OF MENCIUS ; 
 
 Or, political ECONOMY FOUNDED UPON MOBAL 
 PHILOSOPHY. 
 
 A Systematic Digest of the Doctrines of the Chinese Philosopher 
 
 Mexcius. 
 
 Translated from the Original Text and Classified, with 
 Comments and Explanations, 
 
 By the Eev. ERNST FABER, Rhenish Mission Society. 
 
 Translated from the German, with Additional Notes, 
 
 By the Rev. A. B. HUTCHINSON, C. M.S., Church Mission, Hong Kong. 
 
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 THE RELIGIONS OF INDIA. 
 
 By a. BARTH. 
 
 Tliird Edition 
 
 Translated from the French with the authority and assistance of the Author. 
 
 The autlior has, at the request of the publisliers, considerably enlarged 
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 date ; ihe translation may, therefore, be looked U]ion .is an equivalent of a 
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 r 
 
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 HINDU PHILOSOPHY. 
 
 The SAXKHYA K.'\KIKA of IS'WAKA KKISHNA. 
 
 An Exposition of the System of Kapila, with an Appendix on the 
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 By JOHX DAVIES, M.A. (Cantab.), M.R.A.S. 
 
 The system of Kajula contains ne.arly jill that India has produced in the 
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 TSUNI— I I GO AM: 
 
 The Supuemk Being of the Khoi-Khoi. 
 
 By THEOPHILUS HAHN, Ph.D. 
 
 Custodian of the Grey Collection, Cape Town ; Corresponding Member 
 
 of tlie Geogr. Society, Dresden ; Corresponding Member of the 
 
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 mytholugj- were scattered about in various books ; these have been carefully col- 
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 " It is fuUof good things." — St. James's Gazette. 
 
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 THE BHAGAVAD-GITA. 
 
 Translated, with Introduction and Notes. 
 By JOHN DAVIES, M.A. (Cantab.) 
 
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 THE QUATRAINS OF OMAR KHAYYAM. 
 
 Translated by E. H. WHINFIELD, M.A., 
 Barrister-at-Law, late H.M. Bengal Civil Service.
 
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 THE QUATRAINS OF OMAR KHAYYAM. 
 
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 Second Edition. Post 8vo, pp. xxiv. — 268, cloth, price 9s. 
 
 THE PHILOSOPHY OF THE UPANISHADS AND 
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 By ARCHIBALD EDWARD GOUGH, M.A., Lincoln College, Oxford ; 
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 A COMPARATIVE HISTORY OF THE EGYPTIAN AND 
 MESOPOTAMIAN RELIGIONS. 
 
 By Dk. C. p. TIELE. 
 
 Vol. I. — History of the Egyptian Religion. 
 
 Translated from tlie Dutch with the Assistance of the Author. 
 
 By JAMES BALLINGAL. 
 
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 In Two Volumes, post Svo, pp. cviii.-242. and viii.-37o, cloth, price 24s. 
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 BUDDHIST RECORDS OF THE WESTERN WORLD, 
 
 Translated from the Chinese of Hiuen Tsiang (a.d. 629). 
 
 By SAMUEL BEAL, B.A., 
 
 (Trin. Coll., Camb.) ; R.N. (Retired CliaplainandN.L) ; Professor of Chinese, 
 University College, London ; Rector of Wark, Northumberland, &c. 
 
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 YUSUF AND ZULAIKHA. 
 
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 LINGUISTIC ESSAYS. 
 By carl ABEL. 
 
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 THE SARVA - DARSANA - SAMGRAHA ; 
 
 Ok, review of the DIFFERENT SYSTEMS OF HINDU 
 
 PHILOSOPHY. 
 
 By MADHAVA A CHARY A. 
 
 Translated by E. B. COWELL, M. A., Professor of Sanskrit in the University 
 
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 TIBETAN TALES DERIVED FROM INDIAN SOURCES. 
 
 Translated from the Tibetan of the Kah-Gyue. 
 
 By F. ANTON VON SCHIEFNER. 
 
 Done into English from the German, with an Introduction, 
 
 By W. R. S. RALSTON, M.A. 
 
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 UDANAVARGA. 
 
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 Translated from the Tibetan of Bkah-hgyur, with Notes, and 
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 In Two Volumes, post 8vo, pp. xxiv. — 566, clotli, accompanied by a 
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 A SKETCH OF THE MODERN LANGUAGES OF AFRICA. 
 
 By ROBERT NEEDHAM CUST, 
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 Fifth Edition. Post 8vo, pp. XV.-250, cloth, price j-t. 6(1. 
 
 OUTLINES OF THE HISTORY OF RELIGION TO THE 
 SPREAD OF THE UNIVERSAL RELIGIONS. 
 
 By C. p. TIELE, 
 
 Doctor of Theology, Professor of the History of Religions in the 
 University of Leyden. 
 
 Translated from the Dutch by J. Estlin Carpenter, M.A. 
 
 " Few books of its size contain the result of so much wide thinking, able and labo- 
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 But there are some men whose sketches from a thumb-nail are of far more worth 
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 A HISTORY OF BURMA. 
 
 Including Burma Proper, Pegu, Tauiigu, Teiiasseiiiii, and Arakaii. Ftom 
 the Earliest Time to the End of the First War with British India. 
 
 Bv Lieut.-Gen. Sir ARTHUR P. PHAYRE, G.U.M.G., K.C.S.L, and C.B., 
 Membra Correspondant de la Societe Academique Indo-Chinoise 
 
 de France. 
 
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 RELIGION IN CHINA. 
 
 By JOSEPH EDKINS, D.D., Peking. 
 
 Containing a Brief Account of the Three Religions of the Chinese, with 
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 '• Dr. Edkins . . . may now bo fairly regarded as among the first authorities on 
 Chinese religion and language." — British Quarterly Review. 
 
 X 
 
 Post 8vo, pp. X.-274, cloth, price 9s. 
 
 THE LIFE OF THE BUDDHA AND THE EARLY 
 HISTORY OF HIS ORDER. 
 
 Derived from Tibetan Works in the Bk.ah-hgyiir and Bstan-hgyur. 
 Followed by notices on the Early History of Tibet and Klioten. 
 
 Translated by W. W. ROCKHILL, Second Secretary U.S. Legation in China. 
 
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 ject." — Times. 
 
 " Will be appreciated by those who devote themselves to tliose Buddhist studies 
 which have of late years taken in these Western regions so remarkable a develop- 
 ment. Its matter possesses a special interest as being derived from ancient Tibetan 
 works, some portions of whicli, here analysed and translated, have not yet attracted 
 the attention of scholars. The volume is rich ni ancient stories bearing upon the 
 world's renovation and the origin of castes, as recorded in these venerable autho- 
 rities." — Daily News. 
 
 Third Edition. Post 8vo, pji. viii.-464, cloth, price i6s. 
 
 THE SANKHYA APHORISMS OF KAPILA, 
 
 Witli Illustrative Extracts from the Commentaries. 
 
 Translated by J. R. BALLANTYNE, LL.U., late Principal of the Benares 
 
 College. 
 
 Edited by FITZEDWARD HALL. 
 
 The work displays a vast expenditure of labour and scholarship, for which 
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 publishers." — Calcutta. Revieu-.
 
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 THE ORDINANCES OF MANU. 
 
 Translated from the Sanskrit, with an Introduction. 
 
 By the late A. C. BURNELL, Ph.D., CLE. 
 
 Completed and Edited by E. W. HOPKINS, Ph.D., 
 of Columbia College, N.Y. 
 
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 lation left by Burnell." — F. Max Mullek in the Academy. 
 
 Post 8vo, pp. xii.-234, cloth, price 9s. 
 
 THE LIFE AND WORKS OF ALEXANDER 
 CSOMA DE KOROS, 
 
 Between 1819 and 1842. With a Short Notice of all his Published and Un- 
 published Works and Essays. From Original and for most part Unpub- 
 lished Documents. 
 
 By THEODORE DUKA, M.D., F.R.C.S. (Eng.), Surgeon-Major 
 H.M.'s Bengal Medical Service, Retired, &c. 
 
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 history of the life and works of one of the most gifted and devoted of Oriental 
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 though an account of his career was demanded soon after Ids decease, it has only 
 now appeared in the important memoir of his compatriot, Dr. Duka." — BooksdUr. 
 
 In Two Volumes, post 8vo, pp. xii.-3i8 and vi.-3i2, cloth, price 21s. 
 
 MISCELLANEOUS PAPERS RELATING TO 
 INDOCHINA. 
 
 Reprinted from "Dalrymple's Oriental Repertory," "Asiatic Researches," 
 and the "Journal of the Asiatic Society of Bengal." 
 
 CONTENTS OF VOL. I. 
 
 I. — Some Accounts of Quedah. By Micliael Topping. 
 
 II. — Report made to the Chief and Council of Balambanfran, by Lieut. James 
 Barton, of his several Surveys. 
 
 III.— Substance of a Letter to the Court of Directors from Mr. John Jesse, dated 
 July 20, 1775, at Borneo Proper. 
 
 IV. — Formation of the Establishment of Poolo Peenang. 
 
 V. — The Gold of Limong. By John Macdonald. 
 
 VI. — On Three Natural Productions of Sumatra. By John Macdonald. 
 
 VII. — On the Traces of the Hindu Language and Literature extant among.st the 
 Malays. By William Marsden. 
 
 VIII Some Account of the Elastic Gum Vine of Prince-Wales Lsland. By James 
 
 Howison.
 
 TRUBNERS ORIENTAL SERIES. 
 
 MISCELLANEOUS PAPERS RELATING TO INDO-CHINA 
 
 continued. 
 
 IX. --A Botanical Description of Uiceola Elastica, or Caoutchouc Vine of Suinatru 
 and Pulo-Pinang. By William Roxburgh, M.D. 
 
 X.— An Account of the Inhabitants of the Poggy, or Nassau Islands, lying off 
 Sumatra. By John Crisp. 
 
 XI.— Remarks on the Species of Pepper whioli are found on Prince-Wales Island. 
 By William Hunter, M.D. 
 
 XII.— On the Languages and Literature of the Indo-Chinese Nations. By J. 
 Leyden, M.D. 
 
 XIII.— Some Account of an Or.ang-Outang of remark.able height found on the Island 
 of Sumatra By Clarke Abel, M.D. 
 
 XIV.— Observations on the Geological Appearances and General Features of Por- 
 tions of tlie Malay.'in Peninsula. By Captain James Low. 
 
 X\'._Short Sketch of the Geology of Pulo-Pinang and the Neighbouring Islands. 
 By T. Ware. 
 
 XVI,— Climate of Singapore. 
 
 XVII. —Inscription on the Jetty at Singapore. 
 
 XVIIl.— Extract of a Letter from Colonel J. Low. 
 
 XIX. — Inscription at Singapore. 
 
 XX.— An Account of Several Inscriptions found in Province Wellesley. By Lieut. - 
 Col. James Low. 
 
 XXL— Note on the Inscriptions from Singapore and Province Wellesley. By J. W. 
 Laidlay. 
 
 XXII.— On an Inscription from Keddah. By Lient.-Col. Low. 
 
 XXIII. — A Notice of the Alphabets of the Pliilippine Islands. 
 
 XXIV.— Succinct Review of the Observations of the Tides in the Indian Archipelago. 
 
 XXV.— Report on the Tin of the Province of Mergui. By Capt. G. B Trenienheere. 
 
 XXVI.— Report on the Manganese of Mergui Province. By Capt. G. B. Tremeuheere. 
 
 XXVIL— Paragraphs to be added to Capt. G. B. Tremenheere's Report. 
 
 XXVIIL— Second Report on the Tin of Mergui. By Capt. G. B. Tremenbeere. 
 
 XXIX.— Analysis of Iron Ores from Tavoy and Mergui, and of Limestone from 
 Mergui. By Dr. A. Ure. 
 
 XXX.— Report of a Visit to the Pakch.an River, and of some Tin Localities in the 
 Southern Portion of the Tenasserim Provinces. By Capt. G. B. Tremenbeere. 
 
 XXXI.— Report on a Route from the Mouth of the Pakchan to Krau, and thence 
 across the Isthmus of Krau to the Gulf of Si.-im. By Capt. Al. Fraser and Capt. J. G. 
 Forlong. 
 
 XXXII.— Report, &c. , from Capt. G. B. Tremenbeere on the Price of Slergui Tin Ore. 
 XXXIIL— Remarks on the Different Species of Orang-utan. By K. Blytli. 
 
 XXXIV.— Further Remarks. By E. Blyth. 
 
 CONTENTS OF VOL. II. 
 
 XXXV.— C.italogue of Mammalia inhabiting the Malayan Peninsula and Islands. 
 By Theodore Cantor, M.D. 
 
 XXXVL— On the Local and Relative Geology of Singapore. By J. R. Logan. 
 
 XXXVII.— Catalogue of Reptiles inhabiting the Malayan Peninsula and Islands. 
 By Theodore Cantor, M.D. 
 
 XXXVIIL— Some Account of the Botanical Collection brouglit from the Eastward, 
 in 1841, by Dr. Cantor. By the late W. Griffith. 
 
 XXXIX.— On the Flat-Horned Taiu-ine Cattle of S.E. Asia. By E. Blytli. 
 
 XL.— Note, by Major-General G. B. Tremenbeere. 
 
 General Index. 
 
 Index of Vernacular Terms. 
 
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 PREFACE 
 
 Indian poetry has been made known to Englisli readers 
 by distinguished English writers. A hundred years 
 ago Sir William Jones translated the beautiful play of 
 Sakuntala into English, and for the first time drew the 
 attention of European readers to the beauty of Indian 
 thought and poetry. H. H. Wilson followed in his 
 footsteps, and rendered into graceful English verse 
 some others of the best dramatic works in the Sanscrit 
 language, and also a beautiful poem called Meghadiita. 
 Wilson's English translation of the Rig Veda has since 
 been completed and published ; and Mr. Griffiths has 
 brought out a commendable metrical translation of the 
 great epic Ramayana. Max Muller has translated the 
 ancient Upanishads and the Buddhist work Dhamma- 
 pada into English prose : and the genius of Sir Edwin 
 Arnold has made thousands of readers in Europe and 
 in America familiar with the wealth of Indian thought 
 and imagery, and the beauty of Buddhist precepts and 
 doctrines. 
 
 The time has come for placing before English readers 
 a carefully prepared book of selections from the entire
 
 viii PREFA CE 
 
 range of ancient Indian poetry. Such a book of selec- 
 tions should convey something not only of the beauty 
 of Indian poetry in general, but also of the distinctive 
 features of the poetry of each special period, — some- 
 thing of the freshness and simplicity of the Vedic 
 Hymns, the sublime and lofty thought of the Upani- 
 shads, the unsurpassed beauty of Buddhist precepts, 
 and the incomparable richness and imagery of the later 
 or classical Sanscrit poetry. And it seems to me that 
 such a book, comprising specimens from the literature of 
 successive periods, is likely to give the English reader a 
 general bird's-eye view of Indian poetry, Indian thought, 
 and Indian religion. 
 
 I cannot help feeling my own unfitness for undertaking 
 such a task in a language which is not my mother tongue. 
 But nevertheless the reception which has been accorded 
 to my work on Civilisation in Ancient India emboldens 
 me to make the attempt ; and I believe that the readers 
 of my previous work, who have studied the history of 
 ancient India through its successive periods, will feel 
 some interest in the Lays of Ancient India, illustrating 
 the life and thought of those periods. 
 
 The literature of ancient India, like its history, 
 divides itself into five successive periods. The Vedic 
 period is believed to cover five or six centuries, from 
 2000 to 1400 B.C.; and of the thousand hymns of the 
 Rig Veda which have been left to us I have translated 
 fourteen in the present volume. The freshness and
 
 PREFACE ix 
 
 joyousness of the Vedic Hymns characterise them as 
 a true and faithful picture of the times in which they 
 were composed. 
 
 The second or epic period is believed to cover four 
 or five hundred years, from 1400 to about looo B.C. 
 The great epics of India, the Mahabharata and the 
 Ramayana, were, in their original shape, composed in 
 this period, and describe the deeds and wars of nations 
 who lived in the Gangitic valley in this age. The 
 Ramayana has been rendered into English verse by Mr. 
 Grifiiths, and portions of the Mahabharata have been 
 translated by eminent Englishmen, from Dean Milman 
 to Sir Edwin Arnold. I have not attempted to do once 
 more what these eminent writers have done. I have con- 
 fined my selections of this period to those remarkable 
 compositions, the Upanishads, which are among the most 
 valuable works in the literature of the world. They show 
 us how the Nature-worship of the Rig Veda developed 
 itself into the worship of Nature's God, — the Universal 
 Soul from whom the whole univei'se has emanated, and 
 into whom the whole universe will resolve itself. This is 
 the essence of the Hindu religion and of Hindu thought, 
 and we find this thought in its purest and best form 
 in the Upanishads. They are in prose, but breathe the 
 sublimest poetry, and I have ventured to translate eight 
 passages from these venerable works into English verse. 
 
 The third period is one of seven centuries, from TOOO 
 B.C. to the time of Alexander the Great and Chan-
 
 x PREFACE 
 
 dragupta of Magadha, about 320 B.C. Philosophy and 
 science and grammar were cultivated with remarkable 
 success in India in this period ; and the ancient sacri- 
 ficial rules and social and domestic rules were also 
 compiled in compact works. And it was in this period 
 that Gautama Buddha was born and preached that noble 
 religion which is now the faith of a third of the human 
 race. The Buddhist Scriptures belong to this age, and 
 have been faithfully preserved in the Pali language in 
 Ceylon. The life and teachings of the Light of Asia 
 have been told in English verse as only a true poet cm 
 tell them, and there is no room for a mere translator to 
 go over the same ground. I have therefore only given 
 two joassages from the Buddhist Scriptures, and a few 
 maxims from the Dhammapada. 
 
 The fourth period covers about eight centuries, from 
 B.C. 320 to about 500 A.D., and was the age when 
 Buddhism prevailed in India side by side with the older 
 creed of the Hindus. The imperial Asoka the Great 
 ruled in this period, and issued those celebrated edicts 
 which display to us, after the lapse of over two thousand 
 years, his power, his greatness, and his righteousness. 
 His edicts are of course in prose, but I have taken the 
 liberty of translating two stirring passages from them into 
 verse in the present volume. The Institutes of Manu, in 
 their present shape, also belong to this period, but trans- 
 lations of these Institutes by Sir William Jones and by 
 Blihler are available to the English reader.
 
 PREFACE xi 
 
 The fifth and last epoch of ancient Indian history 
 and literature covers some seven centuries, from about 
 500 to 1200 A.D. The voluminous Puranas were com- 
 piled in this age, which is therefore called the Paranic 
 age ; and what is known as the Kavya poetry belongs 
 to this age. The lovely creations of Kalidasa and 
 Bhavabhuti and a host of other poets throw a brilliant 
 light over the first three centuries of this period, and 
 make the task of the translator a difficult and almost 
 an impossible one. 
 
 A number of short epics, or Ivavyas, based mostly on 
 the great ancient epics of India, were composed in 
 this age ; and these short epics are favourite subjects 
 of study with the modern Hindus. They convey in 
 fact the most perfect picture that we possess of Hindu 
 thought, Hindu poetry, and even of Hindu religion in 
 the later times, and no book of Indian poetry can pre- 
 tend to be complete without a specimen of this kind of 
 composition. I have therefore, after giving two passages 
 from Kalidasa and one from Ivshemendra, translated the 
 entire story of a short epic by Bharavi. And if this 
 poem. The Hunter and the Hero, occupies a large portion 
 of the present volume, it is because it represents a class 
 of compositions which are a favourite study with the 
 Hindus even to the present day, and convey the feelings, 
 the ideas, and the popular beliefs of modern Hindus. 
 
 It is well known that the Indian drama is even richer 
 than Indian poetry, but I have refrained in this volume
 
 xii PREFACE 
 
 from giving any specimens of the drama. In the first 
 place, a play cannot be judged by extracts, and I cannot 
 make room for entire plays. And in the second place, I 
 could not render them as they have been rendered by the 
 gifted H. H. Wilson. Indeed I shall consider my labours 
 amply rewarded if the present volume can take a humble 
 place by the side of Wilson's Theatre of the Hindus. 
 
 R. C. DUTT. 
 
 Wiesbaden, Germany, 
 
 August and September 1 893.
 
 CONTENTS 
 
 I. VEDIC HYMNS. 
 
 1. INDRA, THE RAIN-GIVER 
 
 2. INDRA, THE SUPREME DEITY 
 
 3. VARUNA, THE GOD OF SKY . 
 
 4. VARUNA, THE GOD OP RIGHTEOUSNESS 
 
 5. AGNI, OR THE PIRE 
 
 6. USHAS, OR THE DAWN . 
 
 7. SAVITRI, OR THE SUN . 
 
 8. THE GODS OP AGRICULTURE 
 
 9. THE GOD OP PASTURE 
 ID. A BATTLE HYMN . 
 
 11. A BRIDAL HYMN . 
 
 12. A FUNERAL HYMN 
 
 13. THE GOLDEN CHILD 
 
 14. THE CREATOR 
 
 13 
 17 
 20 
 
 23 
 29 
 
 31 
 
 34 
 37 
 41 
 44 
 47 
 51 
 
 II. PASSAGES FROM THE UPANISHADS. 
 
 1. BRAHMAN, OR THE UNIVERSAL SOUL 
 
 2. THE LEGEND OF SATYAKAMA 
 
 55 
 
 57
 
 xiv CONTENTS 
 
 PAGE 
 
 3. THE LEGEND OF GARGI 61 
 
 4. THE LEGEND OP MAITREYl 66 
 
 5. THE LEGEND OF UMA ......... 70 
 
 6. THE LEGEND OF NACHIKETAS -73 
 
 7. THE LEGEND OF BALAKI 76 
 
 8. HYMN OF THE DYING MAN 8 1 
 
 III. PASSAGES FEOM BUDDHIST SCRIPTURES. 
 
 1. Buddha's birth 85 
 
 2. Buddha's death 87 
 
 3. ten precepts FROM DHAMMAPADA 89 
 
 IV. EDICTS OF ASOKA. 
 
 1. message TO HIS PEOPLE 95 
 
 2. MESSAGE TO FOREIGN NATIONS 98 
 
 V. KAVYA POETRY. 
 
 los 
 
 1. THE PENANCE OP UMA 
 
 2. THE CONQUESTS OF RAGHU 112 
 
 3. MUKTALATA, PRINCESS OF CEYLON II8
 
 CONTENTS 
 
 XV 
 
 VI. THE HUNTER AND THE HERO. 
 
 BOOK I. DRAUPADi'S REMONSTRANCE 
 
 IT. ycdhishthira's reply . 
 lit. vyasa's instructions . 
 IV. autumn fields 
 
 V. THE HIMALAYAS 
 
 VI. arjuna's penance . 
 
 VII. THE NYMPHS . 
 VIIT. THE ADVENT OF INDRA 
 IX. THE ADVENT OP SIVA 
 X. THE BOAR HUNT 
 XI. THE COMBAT . 
 XII. PRAYER AND BLESSING 
 
 PAGE 
 
 M7 
 156 
 162 
 170 
 177 
 
 185 
 197 
 205 
 211 
 218
 
 VEDIC HYMNS. 
 
 "The Rig Veda consists of 1028 hymns, comprising over ten thou- 
 sand verses. The hymns are generally simple, and betray a child- 
 like and simple faith iu the gods, to whom sacrifices are offered and 
 libations of the Soma juice are poured, and who are asked for increase 
 of progeny, cattle, and wealth, and implored to help the Aryans in their 
 still doubtful struggle against the black aborigines of the Punjab." 
 
 — Civilisation in Ancient India (London, 1893), vol. i. p. 32.
 
 INDRA, THE RAIN-GIVER. 
 
 " Vritra is supposed to confine the waters, and will not let them 
 descend until the sky-god or rain-god, Indra, .strikes the monster with 
 his thunderbolt. The captive waters theil descend in copious showers, 
 rivers rise almost instantaneously, and gods and men rejoice over the 
 changed face of iia,t\ire."—CivUiiiation itl AncieM India, vol. i. p. 79. 
 
 I. 
 
 I SING the lay, our fathers knew, — 
 
 How Indra mighty Vritra slew ! 
 
 He pierced the rain-cloud in his might, 
 
 And gave us water, copious, bright ! 
 The joyous mountain streams rolled swiftly by, 
 For Indra cleafed for them the rocky way ! 
 
 He pierced the rain-cloud, stout of heart, 
 And Tvashtri forged the lightning's dart ! 
 The grateful showers in torrents fell, 
 And joyous streamlets roar and swell ! 
 And as the milch-kine hasten to their young, 
 Unto the sea the streamlets speed along ! 
 
 Impetuous like a bull in might, 
 Indra, eager for the fight,
 
 LAYS OF ANCIENT INDIA 
 
 Thrice drank the Soma ; — in his hand 
 Grasped the forked lightning brand ! 
 He pierced the foremost rain-cloud in his might, 
 And poured the joyous waters, sparkling bright ! 
 
 4- 
 
 Mighty god and warrior proud ! 
 You smote the demon of the cloud, 
 You quelled his power, destroyed his wile, 
 And cleared the earth from darkness vile ! 
 Bright was the sky again with ruddy dawn, 
 And joyful mortals hailed the rising sun ! 
 
 5. 
 
 In gloomy folds did Vritra proud 
 The earth and sky in darkness shroud 
 But with the lightning's fiery might 
 Great Indra pierced him in the fight ! 
 Like a tall forest tree by woodmen felled, 
 Proud Vritra lies prostrate, by Indra killed ! 
 
 Did not Vritra, proud, elate. 
 
 Proudly challenge Indra great ? 
 
 The mighty Indra, in his ire, 
 
 Has dealt on him his vengeance dire ! 
 Splashing on the rivers Vritra fell, 
 How roar the whirling eddies, how they swell !
 
 INDRA, THE RAIN-GIVER 
 
 7- 
 
 With severed limbs, in mighty rage 
 
 The combat still did Vritra wage. 
 
 Once more the lightning flashed its fire, 
 
 On Vritra's neck fell in its ire. 
 Tlie weak in vain will try the hero's might, 
 And vain was Vritra's war with Indra bright ! 
 
 8. 
 
 Glad waters over Vritra roll, 
 
 As rivers over banks that fall. 
 
 Erst strong in might and strong in gloom, 
 
 He kept the waters in his womb. 
 How lies that demon, mighty in his fall ! 
 Spurning the dead, how glad the waters roll ! 
 
 9- 
 
 But darker clouds come in their might. 
 And Indra fights a fiercer fight ! 
 Once more the fork(5d lightnings fly. 
 Once more the clouds prostrated lie ! 
 Low as a cow beside her calf is laid, 
 The mother rain-cloud lies with Vritra dead ! 
 
 10. 
 
 O'er the dead the waters hie, 
 Sparkling as they ceaseless fly !
 
 LAYS OF ANCIENT INDIA 
 
 Low lies the nameless shapeless dead. 
 Bright roll the streams by torrents fed ! 
 Then sing great Indra's pi'aise with mighty breath, 
 For Indra's foe now sleeps the sleep of death ! 
 
 I I, 
 
 When light was prisoned by dark gloom, 
 'Twas Indra won her from its womb ! 
 When rain was prisoned by the cloud, 
 'Twas Indra slew the demon proud ! 
 Then sing great Indra's praise in mighty strain, 
 For Indra gave us light and gave us rain ! 
 
 12. 
 
 Vain were Vritra's darts and blows, 
 For Indra shields himself from foes ! 
 Vain was Pani's wily art, 
 The cows were won from Bilu's fort.* 
 Then sing great Indra's praise in mighty song, 
 He rolled the seven great rivers fierce and strong.t 
 
 * " The rays of light are compared to cattle which have been stolen 
 by the powers of darkness, and Indra (the Sky) seeks for them in vain. 
 He sends Saramd (the Dawn) after them, and Sarama finds out the 
 Bilu or fortress where the Panis or powers of darkness have concealed 
 the cattle. The Panis try to tempt Sarama, but in vain. Sarama comes 
 back to Indra, and Indra marches with his forces, destroys the fort, and 
 recovers the cattle ; the darkness is gone, and it is day. . . , Professor 
 Max Miiller maintains that the story of the siege of Troy is a develop- 
 ment of this simple Vedic myth. . . . Ilium, according to the Professor, 
 is Bilu, the cave or the fortress of the Rig Veda. Paris is the Panis of 
 the Veda who tempt, and Helena is the Vedic Saramd who resists the 
 temptation in the Veda, but succumbs to it in Greek mythology." — 
 Civilisation in Ancient India, vol. i. p. 8o. 
 
 t The Indus, its five tributaries, and the Sarasvatt.
 
 INDRA, THE RAIN-GIVER 
 
 13- 
 
 The lightning- shafts that Ahi * sent, 
 
 On Indra harmless all were spent ; 
 
 And Ahi's thunders, gusts of rain, 
 
 Against the mighty god were vain ! 
 And vain were Ahi's stratagems and arts, 
 For Indra rent them with his piercing darts ! 
 
 14. 
 
 Great Indra ! In that dubious war 
 
 Didst thou own a secret fear ? 
 
 Did thy arm, for conquests made, 
 
 Await some other warrior's aid ? 
 Or didst thou, like the swooping bird o£ prey, 
 O'er ninety streams and nine flee far away ? 
 
 15- 
 
 Lightning-armed ! Mighty king 
 
 Of living and of lifeless thing ! 
 
 The glorious monarch lives on high. 
 
 And sends us bright rain from the sky. 
 And as the spokes are circled by the rim. 
 Great Indra holds the universe in Him ! 
 
 Rig Veda, I. 32. 
 
 * Another name of Vritra, or the rain-cloud.
 
 INDRA, THE SUPREME DEITY. 
 
 Mortals ! Did you question me, 
 
 Who is Inclra, where is he ? 
 
 He who is Celestial Light I 
 
 Leadeth gods and men in might ! 
 He whose power pervades the earth and sky, 
 Mortals ! He is Indra, rules on high ! 
 
 He who fixed the solid earth, 
 Shaped the mountains at their birth ! 
 He whose mighty hand hath bent 
 The far extending firmament ! 
 He who shaped the ever glorious sky, 
 Mortals ! He is Indra, rales on high ! 
 
 3- 
 
 He who pierced the clouds in might, 
 Rolled the seven great rivers bright ! 
 He who quelled the demon gloom. 
 Conquered light from its dark womb !
 
 INDRA, THE SUPREME DEITY 
 
 He, in clouds who hurls the lightning bright, 
 Mortals ! He is Indi-a, victor in the fight ! 
 
 Listen, mortals ! to my verse. 
 
 His handiwork — this universe ! 
 
 He has quelled the stubborn foe, 
 
 Banished him to live in woe ! 
 He wrests the Dasa's treasures from his hold,* 
 For he is Indra ! hunter strong and bold ! 
 
 5. 
 
 Have you, doubting, questioned me, 
 
 Where is Indra, who is he ? 
 
 Mortals ! In your impious thought 
 
 Have you whispered, He is not ! 
 Dread the great punisher and his vengeance dire ! 
 For Indra smites the impious in his ire ! 
 
 6. 
 
 But his ceaseless mercies seek 
 The pious man, the poor and meek ! 
 Gracious King ! a crown he wears, 
 And listens to our hymns and prayers ! 
 With grateful hearts libations pour to him, 
 For he is Indra, Lord of ancient fame ! 
 
 * Indra is supposed to help the Aryan Hindu conquerors in their 
 wars with the Ddsas or the aborigines of India.
 
 lo LAYS OF ANCIENT INDIA 
 
 7- 
 
 His the kine and steeds of war. 
 
 The village home, the battle car ! 
 
 His arm lifts up the radiant sun, 
 
 And opes the ruddy gates of dawn ! 
 His liffhtninof shaft the darksome rain-cloud rends, 
 For he is Indra, copious rain who sends ! 
 
 8. 
 
 Contending hosts repeat his name, 
 And chiefs invoke the Lord of fame ! 
 Car-borne warriors shout his praise, 
 And trembling nations sing his praise ! 
 Mortals ! Unto him is worship due, 
 For he is Indra, whom our fathers knew ! 
 
 9. 
 
 Man triumphs not but by his blade, 
 And warring nations ask his aid ! 
 The universe he measures right, 
 And rolling worlds confess his might ! 
 He sees th' eternal mountains wear away. 
 For Indra knows no death, no slow decay ! 
 
 10. 
 
 He who killed with lightning dire 
 Impious nations in his ire ;
 
 INDRA, THE SUPREME DEITY ll 
 
 He whose blessings never rain 
 
 Upon the boastful and the vain ; 
 He who crushed the Dasas in his might, 
 He is Indra ! victor in the fight ! 
 
 II. 
 
 He who mighty warriors quelled, 
 In forty years Samvara felled ; 
 He who struck the demon cloud, 
 Rent his vast and gloomy shroud ; 
 He who strikes the impious in his might, 
 He is Indra ! glorious in the fight ! 
 
 13, 
 
 His seven bright tints bedeck the bow, 
 His seven great rivers joyous flow ! 
 His lightning laid Rauhina low, 
 The heaven-aspiring, impious foe ! 
 He who strikes the impious in his might, 
 He is Indra ! conqueror in the fight ! 
 
 13- 
 Th e earth and sky to Indra pray, 
 And trembling hills obeisance pay ! 
 To Indra, wielder of the dart, 
 Libations pour and lift your heart ! 
 
 The God of mighty strength and lightning hand, 
 
 He is Indra ! wielder of the brand !
 
 LAYS OF ANCIENT INDIA 
 
 14. 
 
 Lift your heart and lift your praise, 
 
 Pour libations, chant his lays ! 
 
 For hymns and gifts t > him are dear, 
 
 And Indra guards us from all fear ! 
 And he accepts our gifts and listens to our lays, 
 Mortals ! He is Ind.a ! Shout his praise ! 
 
 15- 
 
 Great Indra ! mortals raise thy song, 
 For thee their pious rites prolong. 
 From thee all gifts and blessings flow, 
 And thou art Truth ! To thee we bow ! 
 Grant us, great King ! for bountiful thou art, 
 Sons, brave in war, and pious in their heart ! 
 
 Big Veda, II. 12.
 
 VARUM A, GOD OF SKY. 
 
 " The eminent German scholar, Dr. Roth, is of opinion that before 
 the Indo- Aryans and the Iranians separated, Varuna was the highest 
 and holiest of the gods of their ancestors, and represented the spiritual 
 side of their religion. After the separation had taken place, this deity 
 of righteousness was translated in Iran into Ahura Mazd, the Supreme 
 Deity. And although in India, Varuna yielded the foremost place 
 among gods to the young and vigorous rain-giver, Indra, still he never 
 became divested of that sanctity and holiness which entered into his 
 first conception, and the holiest hymns of the Rig Veda are his, not 
 Indra's." — Civilisation in Ancient India, vol. i. p. 76. 
 
 The first five verses of this hymn are addressed to the Fire and to the 
 Sun, and are omitted in the translation. 
 
 Varuna, Lord of righteousness ! 
 
 Thy wondrous power invites our lays ! 
 
 The birds that sail across the sky, 
 
 Not with thy matchless speed can fly ! 
 Nor the swift winds m their unceasing course, 
 Nor rapid torrents in resistless force ! 
 
 Glorious King of righteousness ! 
 
 Thy seat is in ethereal space ! 
 
 Thy radiance dwells in skies above, 
 
 And thence descends on us in love. 
 
 Mighty monarch of the upper sky ! 
 
 Protect your humble worshippers from high ! 
 
 13
 
 14 LAYS OF ANCIENT INDIA 
 
 3- 
 
 In heaven's expanse thy hand hath h^id 
 The path for radiant sun to tread ! 
 At thy command from morn till late 
 He treads the path so vast and great ! 
 Destroy, mighty King, the foeman's power, 
 And save, oh save us in the evil hour ! 
 
 4- 
 
 Thine, the power to heal and bless ! 
 
 Thine, deep wisdom, righteousness ! 
 
 Keep us, Lord, from impious deeds. 
 
 From wicked thought that oft misleads. 
 Teach us, King ! the ways of vice to shun, 
 And save, oh save us from the sins we've done ! 
 
 5- 
 
 Yon stars that spangle night's dark sky,* 
 In daylight whither do they flee ? 
 
 * " The word used iu the text is Riksha, which may either mean 
 stars generally, or the stars of the constellation Great Bear. The root 
 rich means to shine, whence in course of time the word Riksha came 
 to have two meanings — the shining stars of a particuhir constellation, 
 and an animal with bright eyes and shining glossy hair. By a natural 
 confusion of ideas, therefore, the constellation itself ultimately came 
 to b^ i'dled the Bear. The question is discussed with remarkable 
 tuKiueice and learning by Max Mtiller iu his 'Science of Language,' 
 and he explains tliat ' th<3 surprise with whicli many a thoughtful ob- 
 server has lookeii atthebe seven bright stars, wondering why they were 
 ever called the Bear, is removed by reference to the early annals of 
 huu an speech.' " — Civilisaticn in Ancient India, vol. i. p. 77-
 
 VARUM A, GOD OF SKY 15 
 
 These works, how glorious and how bright, 
 How strange, Varuna ! is thy might ! 
 The nightly stars thy mighty prowess own, 
 And thy behest obeys the shining moon ! 
 
 With pious hymns we sing thy praise, 
 
 We bring thee gifts, we chant thy lays ! 
 
 In mercy listen unto me, 
 
 In mercy set the sinner free ! 
 Nations speak thy mercy and thy power, 
 Then spare, oh spare me in this evil hour ! 
 
 My friends, they tell me, night and day, 
 My whispering heart doth ever say, — 
 Lift up to him thy holy lay 
 In trouble, turn to him and pray ! 
 Your chains and fetters he will soon remove,* 
 For Varuna is mercy ! He is love ! 
 
 8. 
 
 Son of the Eternal Light ! t 
 Remove my fetters in thy might ! 
 
 * The poet Sunahsepa is supposed to be bound to the sacrificial post, 
 and prays to Varuna to remove his chains and to pardon his sins. 
 
 t The word used in the text is Aditi, the parent of the briijht gods. 
 
 " Aditi means the undivided, the unlimited, the eternal. It is in 
 reality, as has been stated, the earliest name invented by man to ex- 
 press the Infinite — the visible infinite, the endless expanse, beyond the
 
 1 6 LAYS OF ANCIENT INDIA 
 
 Sunalisepa prays to thee, 
 In mercy set the sinner free ! 
 In boundless wisdom and resistless power, 
 Spare, oh spare me in this evil hour ! 
 
 9- 
 
 Varuna of the righteous path ! 
 
 By worship we assuage thy wrath ; 
 
 Thy anger by our gifts remove, 
 
 Relent in mercy and in love ! 
 Accept the sacrifice we have begun, 
 Remove the fetters of the sins we've done ! 
 
 10. 
 
 Remove the fetters from above, 
 
 The middle chains, Lord, remove. 
 
 Remove the galling chains below, 
 
 And let me to thy mercy bow ! 
 Son of Eternal Light ! let me remain 
 Obedient to thy laws and free from sin ! 
 
 Big Veda, I. 24. 
 
 earth, beyond the clouds, beyond the sky. ... It means, according to 
 the eminent German scholar, Dr. Roth, the eternal and inviolable prin- 
 ciple, the celestial light." — Civilisation in Ancient India, vol. i. p. S^.
 
 VARUM A, THE GOD OF RIGHTEOUSNESS. 
 
 '■■) 
 
 In boundless radiance is his birtb, 
 He holds the spacious sky and earth, 
 The heaven's blue vault he lifts on high, 
 And spreads the stars across the sky ! 
 
 And the broad earth, so boundless and so grand. 
 
 It is the work, Varuna ! of thy hand I 
 
 Shall I with my humble prayer 
 
 Before this mighty God appear ? 
 
 Will he in his mercy take 
 
 The gifts a mortal dares to make ? 
 With mind from sins and impure passions free, 
 Oh when shall I his radiant visage see ? 
 
 With anxious thought to thee I turn, 
 Teach me, Lord ! that I may learn, 
 What mighty sin pollutes my heart, 
 And racks me with a cruel smart ? 
 I've questioned men of lore to know the way, 
 And they have told me, Lord ! to turn to thee ! 
 
 '7 R
 
 i8 LAYS OF ANCIENT INDIA 
 
 4- 
 
 Teacli me, Lord ! what sin unknown 
 Hatli its shadow o'er me thrown ? 
 Wilt thou in thv answer smite 
 Thy worshipper, Lord of light ? 
 Teach me, Lord ! to expiate my sin, 
 Teach me. Lord ! to turn to thee again! 
 
 5- 
 
 Gracious Monarch ! make us freed 
 
 From the sins our fathers did ; 
 
 Help to expiate and shun 
 
 Unholy acts that we have done ! 
 Like tethered cattle, or like trembling thief, 
 I tremble, Lord ! But thou canst save my life ! 
 
 6. 
 
 Error often leads to sin, 
 
 Wine and anger lead to ruin, 
 
 Dice and gambling to distress, 
 
 And folly to unrighteousness ! 
 The elder oft the younger will mislead, 
 And even our dreams unholy thoughts will breed ! 
 
 7- 
 
 Then save me, Lord ! for thou canst save, 
 Protect thy worshipper, thy slave.
 
 VARUNA, THE GOD OF RIGHTEOUSNESS 19 
 
 Freed from sin, and strong in mind, 
 
 I'll serve Varuna, ever kind ! 
 Grant us, Aiy^n * God ! light on our path, 
 And grant us strength, for we are weak in faith ! 
 
 8. 
 
 Accept, Varuna ! in thy grace, 
 These humble but these pious lays, 
 And may it ever pleasing be 
 The hymn we humbly sing to thee ! 
 And may thy worshippers, with virtue blest, 
 Find bliss in everything, and peace and rest ! 
 
 Big Veda, VII. 86. 
 
 * Dcvo Aryo in the original text.
 
 AGNI, OR THE FIRE. 
 
 " Agni is the god of Fire ; the Ignis of the Latins, the Ogni of the 
 Sclavonians." — Muir's Sanscrit Texts. 
 
 "All the names of the Fire and the Fire-gods were carried away by 
 the Western Aryans ; and we have Prometheus answering to Pramantha, 
 Phoronus to Bharanyu, and the Latin Vulcanus to the Sanscrit XJlka." 
 —Cox's Mythology of Aryan Nations. 
 
 The hymn translated below is one of peculiar interest, because it is 
 said to have been composed by a pious lady, Visvav^ra. 
 
 Lighted Agni flames forth high, 
 Flings a radiance on the sky, 
 And his lustre, glorious, bright, 
 Mingles with the morning light. 
 And Visvavara chants her holy prayer, 
 Faces the east, and brings her gifts to Fire ! 
 
 Lord of Eternity ! Lord of skies ! 
 
 Presiding Lord of sacrifice ! 
 
 Agni ! Whoso worships thee. 
 
 By him with thy blessings be ! 
 Whose blazing altar sacred Agni lights, — 
 Affluence dwells with him and pious rites.
 
 AGNI, OR THE FIRE 21 
 
 3. 
 
 Agni ! On the altai- shine, 
 Flames and radiance bright be thine ! 
 Grant us wealth with thy red flame, 
 Quell our foes, increase our fame ! 
 Invest our homes with blessings from above, 
 And link our men and wives in bonds of love ! 
 
 Agni ! On the altar shine. 
 Flames and radiance bright be thine ! 
 And I lift my pious hymn 
 To thy bright effulgent beam ! 
 Bounteous god ! Red lustre e'er be thine, 
 Flame on our altar, glorious and divine ! 
 
 5. 
 
 With pious hands we light thy flame, 
 
 With pious lips we chant thy name ! 
 
 Invoke unto our sacrifice 
 
 The glorious bright gods of the skies ! 
 For thou art Priest * in every pious rite, 
 And makest gifts to gods with radiance bright ! 
 
 * "As no sacrifice could be performed without fire, Agni, or Fire, 
 was called the invoker of the gods." — Civilisation in Ancient India, 
 vol. i. p. 85.
 
 22 LAYS OF ANCIENT INDIA 
 
 Then let us unto Agni pray, 
 And he our offerings will convey ! 
 And let us unto Agni sino;, 
 And he the radiant gods will bring ! 
 Priest and God ! to thee we humbly pray, 
 Our pious offerings to the gods convey ! 
 
 Bir/ Veda, V. 28.
 
 USHAS, OR THE DAWN. 
 
 "There is in) lovelier conception in the Rig Veda than that of the 
 Diiwn. There are no hymns in the Veda more truly poetical tiian 
 those dedicated to her, and nothing more charming is to be found in 
 the lyrical poetry of any ancient nation. . . . The Dawn was known 
 by various names, and most of these names, and the legends connected 
 with them, were brought by the Hindus from their original abode, 
 since we find phonetical equivalents of these names, and a repetition 
 of some of the legends too, in Greek mythology. Ushas is the Eos 
 of the Greeks and the Aurora of the Latins. Arjunl, according to 
 philologists, is the Greek Argynoris, Brisaya is Briseis, and Dahana 
 is Daphne. Sarama is phonetically equivalent to the Greek Helena. 
 Saranyu, the mother of Yauia and of the Asvins, is the Greek Eriuys, 
 and Ahana is the renowned goddess Athena." —Cidlisation iii Ancient 
 India, vol. i. p. 91. 
 
 Beauteous daughter of the sky I 
 
 Hold thy ruddy light on high ! 
 
 Grant us wealth and grant us day, 
 
 Bring us food with morning's ray ! 
 White-robed goddess of the morning sky ! 
 Bring us light, — let night's deep shadows fly ! 
 
 Rich in cattle, rich in steed, 
 
 With thy gifts to mortals speed ! 
 
 23
 
 LAYS OF ANCIENT INDIA 
 
 Joyous nations welcome thee, 
 
 For thy gifts are ever free. 
 Speak, goddess ! words of comfort and of joy, 
 And grant us wealth and bliss without alloy. 
 
 Our fathers hailed thy glorious light, — 
 We hail thee, goddess, ever bright ! 
 Like ships by merchants sent to sea, 
 Thy radiant chariot bringeth thee ! 
 Come then, goddess ! in thy glittering car. 
 Come and bring thy joyous light from far ! 
 
 4- 
 
 And men of lore will raise their song. 
 
 The morning hymns to thee belong ! 
 
 Kanva sings his pious lays 
 
 To thy soft resplendent rays. 
 Kanva, wisest of the men of lore. 
 Proclaims their names who feed and bless the poor!* 
 
 5. 
 
 Come like a housewife gentle-hearted, 
 Tending all ! — For night's departed. 
 
 * Kanva is a Vedic poet. His son is supposed to have composed 
 this hymn. The practice of repeating the names of holy and charitable 
 men early in the morning still obtains in India.
 
 us HAS, OR THE DAWN 25 
 
 Grant another joyous day 
 
 To beasts that walk and birds that fly. 
 And men and beasts will to their work repair, 
 And birds with joyous notes will fill the air ! 
 
 The strong man to his work you send, 
 Unto the poor your favours lend ; 
 Soft is thy fresh and ruddy ray, 
 And ah ! too fleeting is thy stay ! 
 Hasten, then, and we to work repair, 
 And birds with joyous notes will fill the air 
 
 7- 
 
 She comes ! she comes ! in her bright car 
 
 Scattering splendour from afar ! 
 
 From regions far above the sun 
 
 In hundred chariots comes the Dawn ! 
 She comes ! she comes ! in radiant loveliness. 
 She comes ! she comes ! to heal us and to bless ! 
 
 8. 
 
 Mortals in devotion bend, 
 Hymns and shouts of joy they send ! 
 For she comes with ruddy rays, 
 And she comes to heal and bless ! 
 She brings us gifts in her resplendent car. 
 Removes our wants and drives our foes afar !
 
 26 LAYS OF ANCIENT INDIA 
 
 9- 
 
 Beauteous daughter of the sky ! 
 
 Spread thy ruddy light on high ! 
 
 Day by day, in morning bright, 
 
 Bring us blessings with your light ! 
 Bring us gifts in thy resplendent car, 
 And drive the shades of gloomy night afar ! 
 
 lO. 
 
 Ruddy daughter of the sky ! 
 
 Our life, our work, is all in thee ! 
 
 For thou dispell'st the gloomy night, 
 
 And thou art day, resplendent bright ! 
 Thou hear'st our hymns and prayers from afar, 
 And bring'st us gifts in thy resplendent car! 
 
 1 1. 
 
 White-robed daughter of the sky ! 
 
 Our wine and cakes we offer thee ! 
 
 Our joyous hymns to thee ascend, 
 
 To thee in worship mortals bend. 
 Grant that their pious rites from harm be free, 
 Grant that their pious hearts may turn to thee ! 
 
 12. 
 
 Glorious daughter of the sky ! 
 Bring with thee the gods from high !
 
 us HAS, OR THE DAWN 27 
 
 Grant us milch-kine, grant us steed, 
 
 And our rites with blessings speed ! 
 Grant us food and wealth and mighty name, 
 Grant us strenorili and health and warrior's fame ! 
 
 13- 
 
 Blushing daughter of the sky ! 
 
 Spread thy radiance far and nigh ! 
 
 Vanquish foemen in the fight, 
 
 Perish all their power and might ! 
 Grant us, radiant goddess ! food and health, 
 Grant us strength in arms and copious wealth. 
 
 14. 
 
 Gracious daughter of the sky ! 
 
 Our fathers in the days gone by 
 
 For thy blessings ever prayed. 
 
 For thy gifts, auspicious maid ! 
 And we too lift our hearts and hymns to thee, 
 Accept our joyous songs and pious lay ! 
 
 IS- 
 
 Wide ope the portals of the sky ! 
 
 Light comes in and shadows fly ! 
 
 Wide and far thy blessings shower. 
 
 Save us with thy healing power ! 
 Wide be our homes and free from harm and woe, 
 Rich be our flocks, our crops in plenty grow !
 
 28 LAYS OF ANCIENT INDIA 
 
 l6. 
 
 Nympli of radiant loveliness ! 
 
 Grant us food and grant us bliss ! 
 
 Grant us cattle, wealth and fame, 
 
 And a warrior's mighty name ! 
 Grant us, goddess ! safety from all woe, 
 For thou art good, — from thee all blessings flow ! 
 
 Hig Veda, I. 48.
 
 SAVITRI, OR THE SUN. 
 
 " Stirya and Savitri are the most common names of the sun in the 
 Ri(T Veda, the former word answering to the Greek Helios, the Latin 
 Sol, and the Iranian Khorshed. Commentators draw a distinction 
 between Savitri, the rising or the unrisen sun, and Sllrya, the bright 
 sun of the day." — Civilisation in Ancient India, vol. i. p. 84. 
 
 The following three verses are taken from a somewhat long hymn. 
 The first of these verses is the famous Gayatri, the morning prayer of 
 the Brilhmans. It has a deep significance, and pious worshijjpers in 
 invoking the sun invoke the Higher Power whose radiance and glory 
 are outwardly manifested in the sun. 
 
 Savitri ! effulgent, bright ! 
 
 Who fosters every pious rite, 
 
 Savitri ! whose ruddy rays 
 
 Invite our holy hymns and lays, 
 With humble hearts we contemplate his rays, 
 And faintly see our God in his bright face ! 
 
 Savitri will bring us food, 
 
 And Bhaga, bounteous and good.* 
 
 * "There is much confusion in the Rig Veda as to who the Adityas 
 
 are — the sons of this Celestial Light (Aditi). In II. 27, Aryaman and 
 
 Bhaga and Daksha and Ansa are named, besides Varuna and Mitra. 
 
 . . . When in course of time the year was divided into twelve months, 
 
 the number of the Adityas was fixed at twelve, and they were the 
 
 suns of the twelve months." — Civilisation in Ancient India, vol. i. 
 
 pp. 83, 84. 
 
 29
 
 LAYS OF ANCIENT INDIA 
 
 Savitri will hear our lays, 
 
 And Bhaga listens to our praise. 
 The radiant gods will bring us food and wealth, 
 And shield us from all harm, and grant us health. 
 
 3- 
 
 Let our pious men of lore 
 
 In our rites libations pour, 
 
 Let them in their wisdom raise 
 
 Holy hymns and songs of praise 
 For Savitri ! Our god, our friend thou art ! 
 And we will greet thee with a pious heart ! 
 
 Fir/ Veda, III. 62.
 
 THE GODS OF AGRICULTURE. 
 
 I. 
 
 KsHETRAPATi ! Ever dear,* 
 
 With thee, we to fields repair ! 
 
 We will till the grateful field, 
 
 Copious harvests it will yield ! 
 Well fed and strong our bullocks and our steeds, 
 And Kshetrapati will supply our needs. 
 
 Copious milk our cows supply, 
 
 And Kshetrapati, from the sky, 
 
 Sends us copious, grateful rain, 
 
 Sweet to tillers of the plain ! 
 Sing to the god of tillage, ever dear. 
 He grants us crops and listens to our prayer ! 
 
 May our crops in sweetness grow, 
 In sweetness may the waters flow. 
 
 * Kshetrapati literally means the Lord of the field. 
 
 31
 
 LAYS OF ANCIENT INDIA 
 
 Kshetrapati ! power divine ! 
 
 Grace and sweetness, they are thine ! 
 With grateful songs and hearts we follow thee, 
 And let our horaes and fields from harm be free ! 
 
 Gladly works the merry swain, 
 
 And glad the mighty bullocks strain ; 
 
 Gladly o'er the yielding soil 
 
 The shining ploughshare marks their toil ! 
 Merrily fasten all the traces strong, 
 Merrily ply the goad and drive along ! 
 
 5- 
 
 Let us raise our grateful song 
 
 To Suna, Sira, bright and strong. 
 
 Ye are gods to tillers dear, 
 
 Listen to their humble prayer ! 
 And the bright rain you store within the sky 
 Will feed the grateful earth as crops grow high ! 
 
 * 
 
 6. 
 
 Auspicious Sita ! beauteous born ! 
 Goddess of the shining corn ! 
 
 * Sira and Suna are gods of agriculture, — the Sun and Air according 
 to Yaska.
 
 THE GODS OF AGRICULTURE 33 
 
 Listen to our grateful lays, 
 
 Grant to us thy helpful grace ! 
 Grant us, Sita ! wealth and happiness. 
 Grant us, goddess ! plenteous crops and bliss.* 
 
 7- 
 
 Indra takes her by the hand, 
 
 Pushan leads her o'er the land. 
 
 From the sky obedient drops, 
 
 At her bidding feed our crops, 
 And as the harvest cometh year by year. 
 With plenteous crops, goddess ! still appear ! 
 
 8. 
 
 The merry ploughshare marks the plain, 
 And merry work the beasts and men ! 
 And Parjanya, the god of rain, 
 With grateful showers will feed the plain ! 
 Then raise your pious hearts and grateful song 
 To Suna and to Sira, bright and strong ! 
 
 Riff Veda, TV. 57. 
 
 * "The furrow, S'ltk, is addressed as a female, and asked to yield 
 copious harvests. In the Yajur Veda also, the furrow is similarly 
 worshipped. And when the Aryans gradually conquered the whole of 
 India, and primeval jungles and waste lands were marked with the 
 furrow, the furrow, or Sita, assumed a more definite human character, 
 and became the heroine of the Epic which describes the Aryan conquest 
 of Southern India." — Civilisation in Ancient India, vol. i. pp. 35, 36.
 
 THE GOD OF PASTURE. 
 
 " Pushan is the sun as viewed by shepherds in their wanderings in 
 quest of fresh pasture-lands. He travels in a chariot yoked with goats, 
 guides men and cattle in their travels and migrations, and knows and 
 protects the flocks. The hymns to Pushan, therefore, often breathe a 
 simplicity which is truly pastoral." — Civilisation in Ancient India, 
 vol. i. pp. 84, 85. 
 
 Pushan ! radiant god of day ! 
 
 Lead ns o'er the dangerous way. 
 
 Vanquish every hurtful foe, 
 
 Free our path from every woe. 
 Child of the Clouds ! Oh lead us evermore, — 
 We follow, — as our fathers did before ! 
 
 Smite the skulking robber vile, 
 
 Lurking in the dark defile ; 
 
 Smite the murderer and the thief 
 
 Who wait in stealth to take our life. 
 Remove the wily foes who lurk before. 
 And Pushan ! lead us safe for evermore ! * 
 
 * The third and fourth verses are almost a repetition of what pre- 
 cedes, and have been omitted in the translation. 
 
 34
 
 THE GOD OF PASTURE 35 
 
 3. 
 
 Thou the pathless waste dost know, 
 And Piishan ! thou canst quell the foe ! 
 Thou didst lead our fathers right 
 In their wanderings, Pushan bright ! 
 Then lead us, radiant god ! for evermore, — 
 We follow, — as our fathers did before ! 
 
 4- 
 
 And thou hast treasures manifold, 
 Radiant weapons, arms of gold, 
 Foremost of the sons of light. 
 Bounteous leader, Pushan bright ! 
 Grant us wealth from thy unfailing store. 
 And we will praise thy bounty evermore ! 
 
 5- 
 
 Lead us safely in thy might. 
 
 Where the wily foemen wait ; 
 
 Lead us over pleasant ways, 
 
 Help us with thy bounteous grace. 
 Oh ! lead us, Pushan, in this trackless shore, 
 And lead us, radiant god ! for evermore ! 
 
 Where the grass is rich and green, 
 Where the pasture's beauteous seen,
 
 36 LAYS OF ANCIENT INDIA 
 
 Lead us o'er such pleasant way, 
 
 Cliase all ills and woes away ! 
 Oh ! lead us, Pushan ! in this trackless shore, 
 And lead us, radiant god ! for evermore ! 
 
 7- 
 
 Grant us blessings rich and good, 
 Fill our homes with plenteous food ; 
 Grant us pastures far and near, 
 Make us, Pushan ! stronor in war ! 
 Oh ! lead us, Pushan ! in this trackless shore, 
 And lead us, radiant god ! for evermore ! 
 
 8. 
 
 We lift our hearts and sing his praise, 
 To Pushan chant our pious lays, 
 And from the good and gracious god 
 We ask for wealth and ask for food. 
 Oh ! lead us, Pushan ! in this trackless shore. 
 And lead us, radiant god ! for evermore ! 
 
 Jivj Veda, I. 42.
 
 A BATTLE HYMN. 
 
 " Sudas was an Aryan king and conqueror, and we are frequently 
 told that various Aryan tribes and kings combined against iiim, and 
 he was victorious over them all. The allusions to these internecine 
 wars among Aryan races, and to the particular tribes who fought 
 against Sudas, are historically among the most important passages in 
 the Rig Veda. . . . The poet Tritsu or Vasishtha, who sang these deeds 
 of Sudils's glory, was not unrewarded for his immortal verse. For in 
 verses 22 and 23 (Hymn VII. 18) he acknowledges with gratitude that 
 the valiant Sudas rewarded him with two hundred cows and two 
 chariots and four horses with gold trappings." — Civilisation in Ancient 
 India, vol. i. p. 55. 
 
 Varuna glorious ! Indra bright ! 
 
 Our troops have eastward marched to fight. 
 
 Shining javelins in their hand, 
 
 They'll conquer cattle, conquer land ! 
 Quell mighty gods, the Dasa and the foe, 
 And save our King Sudas from every woe ! 
 
 2. 
 
 When mustered nations lift on high 
 Their banners floating in the sky, 
 When warriors anxious lift their gaze 
 From reddened field to sky's dark haze, 
 Ye mighty gods ! be then our hope and stay, 
 
 And help our King Sudas in dubious fray ! 
 
 37
 
 38 LAYS OF ANCIENT INDIA 
 
 3- 
 
 Wlien to the bewildered eye 
 
 The broad earth mingles with the sky, 
 
 When the deafening shouts arise 
 
 And assail the echoing skies, 
 And when the foeman's marshalled troops appear, 
 Then save our King Sudas, and be ye near ! 
 
 4. 
 
 Gods auspicious ! you have quelled 
 The mighty foe, yet unassailed ; — 
 You have been Sudas's stay. 
 Helped him in the dubious fray ! 
 And you have heard the Tritsus' holy lay, 
 Their priestly work bore fruit in battle's day ! 
 
 5- 
 
 Our foemen in the battle's day, 
 
 Strong and stubborn in the fray, 
 
 Adept in all the warlike arts. 
 
 Pierced us with their countless darts. 
 Ye mighty gods ! to you we raised our lay. 
 And you have helped our King, and were our stay. 
 
 Our foemen called on you in vain. 
 Ye listen not to impious men !
 
 A BATTLE HYMN 39 
 
 In vain they sigk for wealth and lands, 
 For impious hearts make feeble hands ! 
 
 Ten hostile kings, combined, their troops did bring ; 
 
 Ye heard the Tritsus ! Saved Sudas, our king ! 
 
 7- 
 
 Ten kings who know no pious rite 
 
 Did in vain their troops unite ! 
 
 In vain did they their weapons bring 
 
 Against Sudas, our mighty king ! 
 You listened to the Tritsus' holy lay, 
 For gods accord their help when mortals pray I 
 
 8. 
 
 With their long and braided hair 
 
 Tritsu's white-robed sons appear, 
 
 And with pious gifts and song 
 
 The holy sacrifice prolong ! 
 Ten hostile kings attacked our monarch brave ! 
 In vain ! the gods were nigh, and they can save ! 
 
 9- 
 
 Indra slays the foe in fight, 
 Varuna tends our pious rite ! 
 For your glory, for your praise, 
 We will chant our pious lays ! 
 Ever gracious to the voice of prayer. 
 Bounteous gods ! to worshippers appear !
 
 40 LAYS OF ANCIENT INDIA 
 
 lO. 
 
 Varuna ! Indra ! strong in might, 
 Aryaman ! and Mitra bright ! 
 Grant to us, ye sons of light, 
 A home and all your favours bright. 
 Be good to us, Aditi's holy ray, 
 And we will chant Savitri's glorious lay ! 
 
 Jiig Veda, VII. 83.
 
 A BRIDAL HYMN. 
 
 The last six verses of this long hymn have been translated. They 
 are a part of the marriage ritual of the ancient times, and will interest 
 modern readers. 
 
 [To the Bride and Bridegroom :] 
 
 Happy man and beauteous bride ! 
 
 Be this place your home of pride, 
 
 Loving man and duteous wife ! 
 
 In peaceful union pass your life. 
 May prattling children fill your home with peace, 
 And lisping babes their grandsire's bliss increase ! 
 
 [_T7ie Bride and Bridegroom say .•] 
 
 The Lord on us his gifts bestow. 
 And happy children round us grow ' 
 In peaceful union pass our life, 
 Lovincj man and duteous wife ! 
 
 o 
 
 [To the Bride :] 
 
 In thy new home auspicious life be thine ! 
 Be good unto our men and to our kine ! 
 
 41
 
 LAYS OF ANCIENT INDIA 
 
 3- 
 
 [To the Bride ;] 
 
 Serve thy lord with love and sweetness, 
 
 Be thy soft eyes full of brightness, 
 
 Be thy beauty ever bright, 
 
 Be thy temper ever sweet ! 
 Bear warlike sons ! and worship gods divine ! 
 Be good unto our men and to our kine ! 
 
 4- 
 
 [Prayer to Indra ;] 
 
 In thy mercy, in thy grace, 
 
 Grant her wealth and happiness ! 
 
 A duteous housewife in her love. 
 
 May she happy mother prove ! 
 And may ten warlike sons to her be born, 
 And from her spouse her heart may never turn ! 
 
 {To the Bride ;] 
 
 A gentle kindness ever bear 
 
 To your husband's parents dear ; 
 
 Bring within your loving rule 
 
 His sisters and his brothers all ; 
 "With queenly grace extend your gentle reign, 
 Be good unto our cattle and to men !
 
 A BRIDAL HYMN 43 
 
 6. 
 
 [The Bride and Bridegroom say ;] 
 
 All the gods who live above 
 
 May they blend our hearts in love, 
 
 May each bright celestial power 
 
 Bless us in this nuptial hour ! 
 May they link us in a holy bliss, 
 And fill our peaceful home with happiness ! 
 
 Rig Veda, X. 85.
 
 A FUNERAL HYMN. 
 
 "There are some reasons, which Professor Max Miiller explains 
 with his usual eloquence, for supposing that the original conception of 
 Yama in the Rig Veda is the conception of the departing sun. The 
 sun sets and disappears, just as a man's life ends ; and the imagination 
 of a simple race would easily conjure up an after-world where that 
 departed deity would preside over departed spirits. ... In the Veda, 
 he is the beneficent king of the happy world where the virtuous live 
 and enjoy themselves in after-life. Clothed in a glorious body, they 
 sit by the side of Yama in the realms of light and sparkling waters, 
 they enjoy endless felicity there, and are adored here below under the 
 name of Pitris, or fathers." — Civilisation in Ancient India, vol. i. p. 87. 
 
 The following hymn is a part of the funeral ritual of ancient times, 
 and will be read with interest. 
 
 Awake the song, the offerings bring, 
 To mighty Yama, gracious king ! 
 For he has cleared for us the way 
 To realms of bliss and light of day ! 
 And pious souls to Yama take their flight, 
 To realms of sparkling waters and of light ! 
 
 2. 
 
 Yama showed to us the way ! 
 The path that never fades away ! 
 Our fathers by that path have gone 
 
 To the realms of setting sun ! 
 
 44
 
 A FUNERAL HYMN 45 
 
 And every being, after life's brief day, 
 Shall travel by tlie same eternal way ! * 
 
 3- 
 
 Then come thou, Yama ! gracious King, 
 And with thee our forefathers bring ! 
 The feast we spread, the hymns we sing, 
 Then consecrate these rites, King ! 
 Pleased with our gifts, partake our ample feast. 
 And with our fathers in this mansion rest ! 
 
 Then come thou, Yama ! gracious King, 
 
 And with thee our forefathers t briner ! 
 
 Vivasvat, thy mighty sire, 
 
 Comes he to our sacred fire ! 
 On the soft and sacred varhist rest, 
 Pleased with our gifts,- partake our ample feast ! 
 
 5- 
 
 The Angirasas, Bhrigus great. 
 
 And Atharvans § on us wait ! 
 
 From the regions of the blest 
 
 Come to share our ample feast ! 
 Then pour libations to our fathers great. 
 And may our rites their approbation meet ! 
 
 * One verse after this has been omitted. It is full of proper names 
 and obscure allusions. 
 
 + I.e., the Angirasas, a celebrated priestly house. 
 
 J Sacrificial grass. 
 
 § All celebrated ancient priestly houses.
 
 46 LAYS OF ANCIENT INDIA 
 
 6. 
 
 [To the Bead Person ;] 
 
 By the path our fathers know, 
 
 Go, departed being ! go I 
 
 In realms where sparkling rivers roll, 
 
 Live, and happy be thy soul I 
 Varuna great, and Yama, gracious king, 
 Dwell in these realms, then hasten on thy wing ! 
 
 7- 
 
 Haste thee on thy unseen wing, 
 
 Flee to Yama, gracious king ! 
 
 Meet our fathers who have gone, 
 
 Keap the virtues you have won ! 
 Leave sins behind, — follow the setting sun, 
 Leave mortal shape, — a brighter form put on ! * 
 
 Rig Veda, X. 14. 
 
 * There are eight more verses in the original, which have not been 
 translated.
 
 THE GOLDEN CHILD. 
 
 The following is one of the hymns of the Rig Veda which show that 
 the mind of the ancient Hindu worshipper travelled " from Nature up 
 to Nature's God." 
 
 To whom in earth or sky or air 
 
 Shall we offer gifts and prayer ? 
 
 To Him, the Golden Child, the One, 
 
 Existent from creation's dawn ! 
 To Him who built the earth and spread the sky, 
 We bring our offerings, chant our prayers high ! 
 
 2. 
 
 To whom in earth or sky or air 
 Shall we offer gifts and prayer ? 
 To Him who lighted life's first ray, 
 Whose will celestial hosts obey ! 
 
 Whose mighty shade is immortality ! 
 
 Whose slave is death ! Transcendent Deitv ! 
 
 3- 
 
 To whom on earth or sky or air 
 Shall we offer gifts and prayer ? 
 
 47
 
 48 LAYS OF ANCIENT INDIA 
 
 To Him, the glorious King, above, 
 Of living things that see and move ! 
 The Lord of men and beasts, of birds in air, 
 To Him we offer gifts and chanted prayer ! 
 
 To whom in earth or sky or air 
 Shall we offer gifts and prayer ? 
 To Him whose mighty hand hath made 
 The earth's broad fields, the ocean's bed, 
 The snowy mountains, the far-spreading sky, 
 To Him we lift our prayers chanted high ! 
 
 5- 
 
 To whom in earth or sky or air 
 
 Shall we offer gifts and prayer ? 
 
 To Him who fixed the earth and sky, 
 
 And spread the glorious heavens on high. 
 The highest heaven whose fingers fixed and bent, 
 Whose hand has measured out the firmament ! 
 
 To whom in earth or sky or air 
 
 Shall we offer gifts and prayer ? 
 
 Who hung the sky at nature's birth 
 
 And spread this broad and spacious earth ! 
 The sounding sky and earth each shining hour. 
 And radiant sun attest His mighty power !
 
 THE GOLDEN CHILD 49 
 
 To whom in earth or sky or air 
 
 Shall we offer gifts aud prayer ? 
 
 To Him, — the Life of gods ! — the One ! 
 
 Who breathed forth at creation's dawn ! 
 When mighty waters filled chaotic gloom, 
 And held the nascent agni in their womb.* 
 
 8. 
 
 To whom in earth or sky or air 
 Shall we offer gifts and prayer ? 
 Who held the waters in the gloom, 
 And breathed forth life into their womb, 
 
 To Him, the God of gods, the mighty One ! 
 
 Who held the universe at creation's dawn ! 
 
 9. 
 
 To whom in earth or sky or air 
 
 Shall we offer gifts and prayer ? 
 
 To Him, the earth and sky who made, 
 
 And the mighty waters laid, 
 Tor He is Truth ! the great Almighty Power ! 
 And He will save us in the evil hour ! 
 
 * The Hindu scriptures, like those of other nations, hold that in the 
 beginning water pervaded the universe. 
 
 D
 
 50 LAYS OF ANCIENT INDIA 
 
 lO. 
 
 Lord of Universe and King ! 
 
 Thy hand hath shaped each living thing ! 
 
 To Thee we lift our humble praise, 
 
 For Thou canst save, and Thou canst bless ! 
 Fulfil our wishes, bless our sacrifice, 
 And on Thy worshippers bestow Thy grace ! 
 
 Hig Veda, X. 121.
 
 THE CREATOR. 
 
 This hymn consists of nine vf-rses. Only the first three are given 
 below in translation. They explain the sublime idea that all the different 
 gods are only the different names of the One God, that all the powers of 
 Nature are the manifestations of the One Power. 
 
 I. 
 
 Our Father at creation's birth 
 Made the sky and made the earth. 
 The broad earth mingled with the sky, 
 In watery form they both did lie. 
 His mighty hand the heavens then lifted high, 
 And stretched the limits of the earth and sky. 
 
 2. 
 
 The All-Creator, He is great, 
 He shaped all things in every state. 
 Above all creatures, — Tuighty King, — 
 He sees and holds up everything. 
 Higher than where the stars of Great Bear shine, 
 Great King of all ! — a loftier seat is Thine ! 
 
 51
 
 52 LAYS OF ANCIENT INDIA 
 
 He our Father ! He our Kinw ! 
 Whose hand created everything, 
 Whose world-pervading eye surveys 
 The world's far limits, — ends of space ! 
 The names of many gods and powers He hears, 
 But He is One ! To Him ascend otir prayers ! 
 
 Rig Veda, X. 82.
 
 11. 
 
 PASSAGES FROM THE UPANISHADS. 
 
 " Who can, even in the present day, i^eruse these pious inquiries and 
 fervent thoughts of a long buried past without feeling a new emotion 
 in his heart, without seeing a new light before his eyes ? The mysteries 
 of the unknown future will never be solved by human intellect or by 
 human science ; but the first recorded attempts to solve them in a pious, 
 fervent, philosophical spirit will ever have an abiding interest for every 
 patriotic Hindu and for eVery thoughtful man. 
 
 " " In the words of the eminent German writer and philosopher, 
 Schopenhauer: 'From every sentence, deep, original, and sublime 
 thoughts arise, and the whole is pervaded by a high and holy and 
 earnest spirit. Indian air surrounds us, and original thoughts of kin- 
 dred spirits. ... In the whole world there is no study except that of the 
 originals, so beneficial and so elevating as that of the Oupnekhat.* It has 
 been the solace of ray life ; it will be the solace of my death.' " 
 
 — Civilisation in Ancient India, vol. i. p. 19S. 
 
 * Latin translation of the TJpanishads.
 
 BRAHMAN* OR THE UNIVERSAL SOUL. 
 
 " The monotheism of the Upanishads, which has been the mono- 
 theism of the Hindu religion ever since, recognises God as the Uni- 
 versal Being ; all things else have emanated from Him, are a part of 
 Him, and will mingle with Him." — Civilisation in Ancient India, 
 vol. i. p. 191. 
 
 This Universe is Brahman's Self ! 
 
 A part of Him, — these creatures all ! 
 In Him their birth, they live in Him, 
 
 And into Him they end withal ! 
 The mortal ever toils and works, 
 
 And as he sows upon this earth, 
 In virtue's soil or ways of sin, 
 
 So reaps he in a future birth ! 
 
 He is Life, — Intelligence pure ! 
 
 He is Truth and He is Light ! 
 His soul pervades the universe, 
 
 Like ether, — escapes our mortal sight ! 
 
 * It is necessary perhaps to note for our readers' information that 
 Brahman with a short a means the Universal Being, and BrS,hman 
 with a long a is a worshipper of that Being, i.e., a man of the priestly 
 caste. 
 
 55
 
 56 LAYS OF ANCIENT INDIA 
 
 From Him alone all works proceed, 
 All wishes and all feelings spring, 
 
 Serene and calm, He never speaks, 
 But in Himself holds everything ! 
 
 3- 
 
 He is the Self within my heart, 
 
 The Soul that lives and dwells within, 
 Smaller than the smallest seed, 
 
 Or kernel of smallest grain ! 
 He is the Self within my heart, 
 
 Greater than the earth and sky, 
 Greater far than all the worlds. 
 
 Greater than the heaven on high ! 
 
 4- 
 
 From Him alone all works proceed. 
 
 All wishes and all feelings spring, 
 Serene and calm. He never speaks, 
 
 But in Himself holds evervthinsr ! 
 He is the Self within my heart, 
 
 He is Brahman!- — holding all, 
 And when I leave this world, — to Him 
 
 Will flee my liberated soul ! 
 
 Chhdndogya Upa7iisliad, III. 14.
 
 THE LEGEND OF SATYAKAmA. 
 
 Satyakama, — truthful boy, — 
 
 Poor Jabala's humble son, 
 Felt a passion in his soul 
 
 For the truth and truth alone ! 
 So he came unto his mother, 
 
 Asked her of his father's name, 
 " Mother ! I would be a student, 
 
 Tell me of what race I am." 
 
 2. 
 
 Jabala the humble woman 
 
 Spoke in grief but spoke the truth, 
 " Sinfully I long have wandered, 
 
 And conceived thee in my youth ! 
 And I know not who thy father. 
 
 Know not of what race thou art, 
 By the name of thy poor mother 
 
 Call thyself, child of my heart ! " 
 
 57
 
 58 LAYS OF ANCIENT INDIA 
 
 3- 
 
 Satyakama, — truthful boy, — 
 To Gautama went the youth, 
 " I would be a student, Sir, 
 
 For I seek to know the truth." 
 Gautama a welcome gave 
 
 To the boy who to him came, 
 " Tell me of what race thou art, 
 
 Tell me what may be thy name." 
 
 4- 
 
 Satyakama, — truthful boy, — 
 
 Spoke in grief but spoke the truth, 
 " Sinfully my mother wandered. 
 
 And conceived me in her youth. 
 And I know not who my father, 
 
 Know not of what race I am, 
 Jabala is my poor mother, 
 
 Jabala must be my name." 
 
 5- 
 " Enough, enough, my truthful boy," — 
 Spake the sage unto the youth, — 
 " By your worth you are a Brahman, 
 For you dare to speak the truth ! 
 Go and fetch the sacred fuel, 
 
 I will teach you, noble youth. 
 In the learning of our fathers, 
 
 For you have not swerved from truth ! "
 
 THE LEGEND OF SATYAKAMA 59 
 
 6. 
 
 Satyakama brought tlie fuel,* 
 
 Was a student young and brave, 
 And he kept his teacher's cattle, 
 
 Served his teacher as his slave. 
 And unto the pathless meadows 
 
 With the cattle went the youth. 
 In his high and eager bosom 
 
 Nature flashed the light of truth ! 
 
 7. 
 From the strong and noble bull 
 
 Of the herd that he was tending. 
 From the evening's faggot fire 
 
 Over which he pondered bending, 
 From the gay and bright flamingo 
 
 As it sailed across the sky, 
 From the diver-bird so beauteous 
 
 Which unto him was not shy, 
 
 8. 
 
 From the anxious contemplation 
 Which for ever filled his mind, 
 
 When the evening fire was lighted 
 And the cattle had been penned, 
 
 * The fuel is required for the rite of initiating a boy in the Vedas and 
 the sacred learning of old.
 
 6o LAYS OF ANCIENT INDIA 
 
 From each humble, lowly object, 
 Came its meaning to the youth, 
 
 From great Nature's mighty wonders 
 Flashed on him the light of truth ! 
 
 9. 
 
 And to Gautama he came, 
 
 And a light was on his face ! 
 For a knowledge of the truth 
 
 Flings its glamour and its grace ! 
 " Lo ! a light is on thy face, 
 
 Dost thou know the mighty Brahman ? 
 Only those who know the Brahman 
 
 With such light and radiance shine ? " 
 
 10. 
 
 " Father ! I have sought to know," — 
 
 Sweetly answered thus the youth, — 
 "Not from men I gathered knowledge, 
 Nature whispered to me truth ! 
 The earth, the quarters of the sky. 
 
 The lofty heavens, the ocean broad. 
 
 The sun and moon, the mind and soul, — 
 
 All, all is Brahman, — all is God ! " 
 
 Abridged from Chhdndogya Upmiishad, IV. 4.
 
 THE LEGEND OF gArGI. 
 
 Janaka, the toly monarch, 
 
 Erst in wide Videha * reigned, 
 Made a mighty sacrifice, 
 
 And an ample feast ordained ! 
 Brahmans from the Kuru kingdom 
 
 And from broad Panchalat came, 
 For they knew Janaka's bounty, 
 
 And they heard Janaka's fame. 
 
 Who of these assembled Brahmans, 
 
 To the sacrifice who came, 
 Is the wisest, — deepest learned, 
 
 Worthiest of a Brahman's name ? 
 Such the thought that stirred the bosom 
 
 Of Janaka, monarch bold, 
 And he penned a thousand milch kine, 
 
 On each horn was hung some gold ! 
 
 * Tirhoot, or North Behar. 
 
 t The Panchala kingdom extended along the Ganges, round about 
 
 the site of modern Kanouj. The Kuru kingdom extended higher up 
 
 the same river, and also westwards, including the site of modern 
 
 Delhi. These kingdoms flourished B.C. 1400 to 1000. 
 
 61
 
 62 LAYS OF ANCIENT INDIA 
 
 3. 
 
 " Saintly teachers, learned Brahmans ! 
 
 Welcome to my sacrifice ! 
 Whoso of you be the wisest 
 
 Let him stand and win the prize ! 
 Who is deepest in his lore, 
 
 Let him take the cows and gold," 
 Thus unto the learned Brahmans 
 
 Spoke Janaka, monarch bold ! 
 
 4- 
 
 Brahmans heard the royal mandate, 
 
 Durst not stand and claim the prize. 
 Where so many wise had gathered, 
 
 Who could claim to be most wise ? 
 Up stood noble Yajnavalkya, — 
 
 Janaka's great priest was he, — 
 Boldly spake unto his pupil, 
 
 " Drive the cattle home for me ! " 
 
 5- 
 
 Wrathful were the other Brahmans, — 
 
 Asvala, th' invoking priest, 
 Artabhaga, wise and saintly, 
 
 Lahyayani, great at feast, 
 Chakrayana, Kaushitaki, 
 
 Uddalaka full of pride, 
 Many other wrathful sages 
 
 Yajnavalkya's knowledge tried !
 
 THE LEGEND OF GAROt 63 
 
 Proudly stood great Yajnavalkya, 
 
 Answered them with haughty pride, 
 As a great and towering mountain 
 
 Beateth back the surging tide ! 
 Then stood Gargi, saintly lady, 
 
 Noble hearted, fair and tall, 
 Learned as the wisest Brahman, 
 
 Noblest in th' assembled hall ! 
 
 " As a warrior of the Kasis 
 
 Or Videha's warlike land 
 Lifts his bow with sound of thunder. 
 
 Lifts two arrows in his hand. 
 Even so, great Yajnavalkya, 
 
 In this hall I challenge thee, 
 I will ask you but two questions, 
 
 Listen then and answer me. 
 
 8. 
 
 " On the earth, so far-extending, 
 
 In the firmament and sky. 
 In the present, past, and future. 
 
 Ever present, ever nigh, 
 Like the warp and like the woof 
 
 Woven in the space and sky, — 
 Wherein rests this universe, — 
 
 What is present, ever nigh ? "
 
 64 LAYS OF ANCIENT INDIA 
 
 To her answered Yajnavalkya, 
 
 " Deep the question thou hast made ! 
 It is ether, noble lady, 
 
 Which doth sky and earth pervade." 
 To him spake the noble lady, 
 
 " Good the answer you have given ! 
 But this ether, Yajnavalkya, 
 
 Wherein is it subtly woven ? " 
 
 lo. 
 
 " Listen, Gargi, to my answer. 
 
 In th' Immortal it is woven ! 
 Of th' Immortal who shall speak ? 
 
 Listen, as in sastras * given. 
 Not corporeal and not ether. 
 
 He is neither short nor long. 
 Flames not like the flaming red fire. 
 
 Nor like water flows along. 
 
 II. 
 
 Without shadow, without darkness, 
 He is neither air nor sky. 
 
 Void of sensuous taste and feeling, 
 Dwells alone sublime and high ! 
 
 * Holy works.
 
 THE LEGEND OF GArgI 
 
 Without organs, without senses, 
 All the world He hears and sees, 
 
 Void of limbs, but ever active, 
 Void of form, but measureless ! 
 
 12. 
 
 " Gdrgi ! wouldst then further fathom ? 
 
 His great arm holds earth and sky ! 
 Days and hours His mandates listen, 
 
 Sun and moon His hests obey ! 
 He has shaped the snowy mountains, 
 
 Rolled the rivers swift and broad, 
 He directs all nature's actions, 
 
 He is Brahman, He is God ! " 
 
 Abridged from the Bi^ihaddramjaka Upanishad^ III. i, 8. 
 
 E
 
 THE LEGEND OF MAITREYt. 
 
 Unto her, — his spouse beloved, — 
 
 Maitreyi the pious-hearted, — 
 Thus spoke learned Yajnavalkya, 
 
 When to woods the saint departed. 
 " Maitreyi, my spouse beloved, 
 
 All my wealth and goods I leave, 
 Take thy own, thy proper portion, 
 
 Hers to Katyayani give ! " 
 
 " Will thy wealth and worldly objects," — 
 
 Spake the pious-hearted wife, — 
 " Lead me to salvation holy. 
 
 Lead me to immortal life ? " 
 " Nay," said learned Yajnavalkya, 
 
 " Not unto immortal life, 
 But to life the rich man liveth 
 
 Wealth will lead thee, gentle wife." 
 
 66
 
 THE LEGEND OF MAITREVt 67 
 
 3- 
 
 "Vain to me tlie things that perish, 
 Lead not to immortal life, — 
 That which leads to true salvation, 
 Grant that wealth unto vour wife ! " 
 " Ever dear," said Yajnavalkya, 
 " Dearer now thou art to me, 
 And the wealth which brings salvation, 
 I will grant that wealth to thee ! 
 
 4- 
 
 " Saintly love of man and woman, 
 
 Love unto our brother men, 
 Love of parents, love of children, 
 
 Love unto our flocks and kine. 
 Love of every earthly object 
 
 Is but love of our own Soul, 
 Know thy Self, and love thy Self, 
 
 Thou knowest all, thou lovest all ! 
 
 5- 
 
 " Sound the drum, a music issues, — 
 
 Canst thou grasp that music bold ? 
 Blow the couch at festive season, 
 
 Its wild music canst thou hold ? 
 Strike the deep and sounding lyre, 
 
 Canst thou grasp its voice profound ? 
 But hold the drum, the conch, the lyre. 
 
 And you stop the uttered sound !
 
 68 LAYS OF ANCIENT INDIA 
 
 " Love thy great and inner Self, 
 
 Know the one, the mighty Soul, 
 And thou lov'st the universe, 
 
 And in sooth thou knowest all ! 
 From the fire a deep cloud issues, 
 
 Various-formed it floats on high, — 
 From the mighty Soul thus issues 
 
 Forms that people earth and sky ! 
 
 " He breathed forth the universe ! 
 
 Vedas, Sastras, all are His .' 
 Senses and the inner souls. 
 
 Worlds, the mountains, and the seas ! 
 Seest thou this transparent crystal ? 
 
 Like this, without form is He ! 
 He breathed forth this universe ! 
 
 And the worlds will in Him be ! " 
 
 8. 
 
 " Mv love ! my lord ! " Alaitreyt said, 
 " Pardon, if I somewhat fail, — 
 Weak is woman's sense and reason, — 
 And obscure the truth you tell." 
 " Not so," Yajnavalkya answered, 
 
 " Not obscure, but clear to all, — 
 Clear as is the sun of midday 
 Is that great immortal Soul !
 
 THE LEGEND OF MAITREVt 69 
 
 9- 
 
   " Not from outer world distinct, — 
 
 Pervading all, embracing all, — 
 Is that one directing force, 
 
 Is that universal Soul ! 
 Unseen, but ever manifest 
 
 In the worlds and oceans broad, 
 Ever present, knowing all, 
 
 He is Brahman ! He is God ! " 
 
 Abridged from BrUiaddranyalm UjKinishad, IV. 5.
 
 THE LEGEND OF UMA, 
 
 i\ 
 
 Gods and men and lower beings, — 
 
 All from mighty Brahman flow ! 
 But in vanity and blindness 
 
 Brahman great, we do not know ! 
 Qnce in past and ancient ages 
 
 Vanity the gods o'ercame,^ 
 Boastful of their power and glory, 
 
 Knew not whence that prowess came I 
 
 Brahman to the gods appeared, 
 
 And they knew not who was He, — 
 Unto Agni thus they spake, — 
 
 " Know thou who this stranger be." 
 Brahman placed a blade of straw, 
 
 And the mighty god of Fire 
 Vainly strove to burn the blade, 
 
 Went back in his shame and ire ! 
 
 70
 
 THE LEGEND OF UMA 71 
 
 3- 
 
 Unto Vayu, god of tempests, 
 
 Strong in might, resistless, free. 
 Spake the gods in secret terror, 
 
 " Know thou who this stranger be." 
 Brahman placed a blade of light straw, 
 
 On it mighty Vayu came, 
 Vain he strove the blade to carry, 
 
 Went back in his ire and shame ! 
 
 4. 
 
 Unto Indra, king of bright gods, 
 
 Highest in the realms 01 sky, 
 Spake the gods with soft entreaty, 
 
 " Know thou who this stranger be." 
 Indra unto Brahman came. 
 
 Knew not Brahman in his might. 
 Saw no stranger god before him, — 
 
 He had vanished from his sight ! 
 
 5. 
 
 Radiant in her god-like splendour, 
 
 Uma Haimavati came ! 
 Uma of the northern mountains, — 
 
 Heavenly lore in mortal frame ! 
 Of her Indra humbly questioned, 
 
 Who the stranger god might be,- 
 To him Uma gently answered, 
 
 God of all the gods was He !
 
 72 LAYS OF ANCIENT INDIA 
 
 " As the lightning's mighty splendour 
 
 Fills the eye with dazzling light. 
 Knowledge of the mighty Brahman 
 
 Fills the heart with radiance bright ! 
 From Him flows, ye gods ! your prowess, 
 
 From Him worlds and oceans broad, 
 To Him lift your humble prayers, 
 
 He is Brahman, He is God." 
 
 Abridged from Kena Upanishad, III., V.
 
 THE LEGEND OF NACHIKETAS. 
 
 Nachiketas, righteous boy, — 
 
 By his father sent below, — 
 li^rom the mighty king of Death, 
 
 His great secret feign would know ! 
 " There is doubt," — so spake the boy — 
 
 " When an earthly mortal dies, 
 Is that death his final end ? — 
 
 Or does he live in earth or skies ? " 
 
 Unto him thus answered Yama, 
 
 " Nachiketas ! you speak well, 
 Mortals often ask that question, 
 
 Gods that question often feel ! 
 Nachiketas ! 'tis my secret, — 
 
 Secret unto all unknown, — 
 Ask for every other favour, 
 
 Death's great secret leave alone ! 
 
 73
 
 74 LAYS OF ANCIENT INDIA 
 
 " Ask for sons and happy grandsons — 
 
 They a hundred years will live, — 
 Ask for gold and cars and horses, — 
 
 Every blessing mortals crave ! 
 Ask for broad and spacious acres. 
 
 Ask for harvests rich and rare, 
 Many autumns, — as thou wiliest, — 
 
 Live without a pang or fear ! 
 
 4- 
 
 " Nachiketas ! other objects 
 If thy anxious heart desire. 
 Ask for them, — for wealth or glory, — 
 
 Dread refusal nor my ire ! 
 Be a king of mighty kingdoms, 
 • Be a lord upon the earth, 
 Happy in thy life's fruition, 
 Be the foremost in thy worth ! 
 
 5- 
 
 " Every wish thy heart can fathom. 
 
 Ask for joys on earth so rare ; 
 With their cars and heavenly music 
 
 Take these heavenly damsels fair ! 
 Be attended by these maidens, — 
 
 Such as they men do not see, — 
 Ask for these and other favours, 
 
 Leave my secret unto me ! "
 
 THE LEGEND OF NACHIKETAS 75 
 
 6. 
 
 " These are," Nacliiketas answered, 
 
 " Objects that will fade away, 
 What will please us in the present, 
 
 Fade to-morrow and decay ! 
 Keep thy dance and keep thy music, 
 
 For great objects let me pray, 
 Teach me thy great secret, Yama, — 
 
 Secret of the after-day ! " 
 
 7- 
 
 Pressed by paous Nachiketas, 
 
 Death his secret thus revealed, 
 " To the man of contemplation 
 
 Life and Death their secret yield. 
 And he sees the ancient Soul, 
 
 Hid in dark from mortal eyes, 
 Sees the great and mighty Self, — 
 
 God pervading earth and skies ! 
 
 8. 
 
 " And the man who knows this secret. 
 
 Comprehends and grasps it all, — 
 Casteth off his mortal body, 
 
 Mingles in the mighty Soul ! 
 This, O mortal ! is my secret, 
 
 Brahman is the mighty Breath ! 
 Brahman's house is ever open, 
 
 Life existeth after death ! " 
 
 Abridged from Katha Upanishad, I. i, 2.
 
 THE LEGEND OF BALAKL 
 
 Balaki, a learned Brahman, 
 
 Proud of knowledge, proud of lore, 
 Versed he was in many a sastra, 
 
 Travelled many a distant shore. 
 In the land of Usinara, 
 
 And in Matsya he had been, 
 Panchala and the Kuru kingdoms, 
 
 Videha and the Kasi seen.* 
 
 Ajatasatru, learned monarch, 
 
 Ruled in Kasi's mighty land, 
 Unto him repaired the Brahman, 
 
 In his palace rich and grand. 
 " Blessed be thy rule, monarch ! 
 
 O'er this kingdom rich and broad, 
 I will speak to thee of Brahman, 
 
 I will speak to thee of God ! " 
 
 * All these countries were in the Gangetic valley, and flourished 
 
 about 1400 to 1000 B.C. The Usinara and the Matsya countries 
 
 were to the west, lying along the Jumna river. Of the Kuru and the 
 
 Panch3,Ia kingdoms I have spoken before. The Videhas lived in North 
 
 Behar, and the KS,sis in the country round the site of modern Benares. 
 
 76
 
 THE LEGEND OF BALAKI 77 
 
 3- 
 
 " Welcome, welcome, learned priest ! " 
 
 Ajatasatru thus replied, — 
 " For thy holy speech accept 
 
 A thousand kine of finest breed ! 
 Every learned Briihman hies 
 
 To Janaka, holy king, — 
 Welcome thou to Kasi's court, 
 
 And a Brahman's blessings bring ! " 
 
 4- 
 " List then, king ! to words of wisdom," — 
 
 Proud Balaki thus began, — 
 " Knowest thou the radiant Soul 
 Dwelleth in the radiant sun ? 
 Him I worship ! " — said Balaki. 
 
 " Not so ! " — answered thus the king, 
 " For the sun is mighty glorious. 
 But is a created thing ! " 
 
 " Knowest thou the lunar crescent. 
 Shining in the starry sky ? 
 Knowest thou the beauteous Soul, 
 
 Dwelleth there serene and high ? 
 Him I worship ! " — said Balaki. 
 
 " Not so ! " — answered thus the king, 
 " For the moon is bright and beauteous, 
 But is a created thing ! " 
 
 o
 
 j^ LAYS OF ANCIENT INDIA 
 
 6. 
 
 " Dost thou know the forked lightning, 
 Flashing through the lurid sky ? 
 Dost thou know the dreaded Soul, 
 
 Dwelleth there, terrific, high ? 
 Him I worship ! " — said Baiaki. 
 
 " Not so ! " — answered thus the king, 
 ' ' For the lightning is terrific. 
 But is a created thing ! " 
 
 7- 
 " Dost thou know the deep-voiced thunder, 
 
 Pealing through the echoing sky ? 
 Dost thou know the soul that dwelleth 
 
 In that sound, terrific, high ? 
 Him I worship ! " — said Baiaki. 
 
 " Not so ! " — answered thus the king, 
 " For the thunder is terrific. 
 But is a created thing ! " 
 
 8. 
 
 Long he toiled, the learned Brahman, 
 
 Power Almighty to explain, 
 Quoted he from holy sastras, 
 
 Argued long, but argued vain ! 
 To his reasons, to his learning, 
 
 Ever answered thus the king, 
 " Mighty wondrous is all nature, 
 
 But it is created thing ! "
 
 THE LEGEND OF BALAKI 79 
 
 9. 
 
 Still he toiled, the learned Brahman, 
 
 To explain the God on high, — 
 Spoke of fire and spoke of ether, 
 
 Spoke of water and of sky. 
 Spoke of shadow and reflection, 
 
 Spoke of echo and of sound, 
 Arffued about dreams and slumber, 
 
 But solution none he found ! 
 
 10. 
 
 Silently the boastful Brahman 
 
 Bent his head in grief and shame, 
 Sad he was, — the learned Brahman, — 
 To a wiser king he came ! 
 " Thus far," — said the monarch gently, 
 " Thus far doth thy wisdom go ! " 
 " Thus far ! wise and learned monarch ! 
 Teach me what vou further know ! " 
 
 1 1. 
 
 With the fuel, meek and humble, 
 
 Balaki as student came, 
 Seeking knowledge from the monarch,* 
 
 Great in learning as in fame. 
 
 * " While the priestly caste was still multiplying rituals and supply- 
 ing dogmatic explanations for each rite, the roj'al caste seems to have 
 felt some impatience at this priestly pedantry. Thinking and earnest 
 Kshatriyas asked themselves if these rites and dogmas were all that 
 relio-ion could teach. Learned Kshatriyas, while still conforming to
 
 8o LAYS OF ANCIENT INDIA 
 
 " He who made the sun and moon, 
 And the sky and earth so broad. 
 He who breathed all Nature forth, — 
 He is Brahman, He is God ! " 
 
 Abridged from the KansMtaM Upanishad. 
 
 the rites laid down by priests, gave a start to healthier speculations, 
 and inquired about the destination of the Soul and the nature of the 
 Supreme Being. So bold, so healthy and vigorous were these new 
 and earnest speculations, that the pciestly classes, who were wise in 
 their own esteem, at last felt their inferiority, and came to Kshatriyas 
 to learn something of the wisdom of the new school." — Civilisation in 
 Ancient India, vol. i. pp. 133, 134.
 
 HYMN OF THE DYING MAN. 
 
 The following remarkable verses are to be uttered on the death-bed. 
 They are the last three verses of the Upanishad from which they are 
 translated. 
 
 Sole Rishi ! Pushau ! glorious Yama ! * 
 
 God of day ! withdraw thy rays," 
 And let me once more view thy splendour,- 
 
 View it with my closing eyes ! 
 Let me once more view the light, 
 
 The o-ladsome light that dwells in thee ! 
 Th' Almighty Light which you reflect, — 
 
 Th' Almighty Soul, it dwells in me ! 
 
 My breath will mingle with the air, 
 
 To ashes turn this mortal frame, 
 Then turn, my soul, recall each deed, 
 
 Each action done of praise or blame. 
 My hours of life are almost past, 
 
 And steals o'er me the hand of death, 
 Then think, my soul, of actions done, 
 
 Ere yet I yield this fleeting breath ! 
 
 All names of the sun. 
 
 8i
 
 82 LAYS OF ANCIENT INDIA 
 
 Agni ! friend of dying mortals,* 
 
 Lead me by the righteous path, 
 Let me win thy gracious blessings, 
 
 Let me shun thy mighty wrath ! 
 Lead me by the righteous path, 
 
 In this last momentous hour, 
 Reverently I bend to Agni, 
 
 In him—worship Brahman's power ! 
 
 From the Isd Upanishad. 
 
 * Address to Fire,— in reference to the rite of cremation, which is 
 considered beneficial to the departed.
 
 III. 
 
 PASSAGES FROM BUDDHIST SCEIPTURES. 
 
 " The Three Pitakas were composed, settled, and arranged in India 
 durina: the hundred or two hundred vears after the death of Gautama 
 (Buddha), just as the four Christian Gospels were composed and settled 
 within a century or two after the death of Jesus. . . . The Three Pitakas 
 are known as the Sutta Pitaka, the Vinaya Pitaka, and the Abhidhamma 
 Pitaka. The works comprised in the Sutta Pitaka profess to record 
 the sayings and doings of Gautama Buddha himself. . . . The Vinaya 
 Pitaka contains very minute rules, often on the most trivial subjects, 
 for the conduct of monks and nuns. . . . And lastly, the Abhidhamma 
 Pitaka contains disquisitions on various subjects, on the conditions of 
 life in different worlds, on personal qualities, on the elements, on the 
 causes of existence, &c." 
 
 — Civilisation in Ancient India, vol. i. pp. 315, 316.
 
 BUDDHA'S BIRTH. 
 
 U ' 
 
 When was born our saiatly Master, 
 
 Asita the Rishi fouud 
 Gods in all the sky assembled, 
 
 Wafting blessings, pleased in mind ! 
 " Wherefore are they all assembled, 
 
 Wave their garments in the sky ? 
 Wherefore," asked the mighty Rishi, 
 
 " Pleased in mind the gods on high ? 
 Tis because the saintly Master 
 
 For the good of all is born, 
 He is born among the Sakyas,* 
 
 Fair Lumbini doth adorn ! " 
 
 2. 
 
 Asita, the mighty Rishi, 
 
 Went unto the Sakya king, 
 " Unto thee a babe is given, — 
 I to him my homage bring ! " 
 
 * Kapilavastu, the capital town of the Sakya clan, was situated on 
 the banks of the Rohini river, to the north-east of modern Behar. 
 Buddha was born about 557 B.C. 
 
 S5
 
 86 LAYS OF ANCIENT INDIA 
 
 They brought the babe, like gold resplendent, 
 
 Wrought and shaped by skilful hand, 
 Beaming with an inward glory, 
 Jewel of the blessed land ! 
 '• He is the auspicious Master," 
 
 So the sage Asita said, 
 " He will be the great awakened, 
 
 Rule of righteousness will spread." 
 
 And the blind received their sight, 
 
 Longing for the babe to see ! 
 And the deaf they heard again, 
 
 Heard his words of piety ! 
 And the dumb they spoke again 
 
 Of the saintly Master come ! 
 And the crooked men were straight, 
 
 Walked forth free the halt and lame ! 
 Chains and shackles broke and fell 
 
 In the prisons of the earth ! 
 And the blue and joyous sky 
 
 Haiiled the saintly Master's birth ! 
 
 F}-om the Ndlaha Sutta and Birth Stories.
 
 BUDDHA'S DEATH. 
 
 I. 
 
 Thus in many lands they wandered, 
 
 Buddha and his faithful friend, 
 Teaching truth to many nations, 
 
 Till liis life approached its end. 
 And they say, along the pathway, 
 
 As the saintly Master went. 
 Fruit trees blossomed out of season 
 
 And a lovely fragrance lent ! 
 And that flowers and sandal-powder 
 
 Gently fell on him from high, 
 And came strains of heavenly music 
 
 Gently wafted from the sky ! 
 
 But the saintly Master whispered 
 To his friend beloved and blest, 
 ^' 'Tis not thus, O friend Ananda ! 
 That the Buddha's honoured best. 
 
 Not by flowers or sandal-powder, 
 Not by music's heavenly strain, 
 
 Is the soul's true worship rendered, 
 
 Useless aa'e these things and vain ' 
 
 87
 
 88 LAYS OF ANCIENT INDIA 
 
 Bui the brother and the sister, 
 
 Man devout and woman holy, — 
 
 Pure in life, in duty faithful, — 
 They 'perform the worship truly ! " 
 
 3- 
 
 Night came on, and saintly Buddha 
 
 Slept in suffering, sick and wan, 
 When a Brahman, seeking wisdom, 
 
 Came to see the holy man. 
 Anxiously Ananda stopped him, 
 
 But spoke Buddha, though in pain, 
 " He who comes to seek for wisdom 
 
 Shall not come to me in vain ! " 
 And he to the pious stranger 
 
 Told the truth in language plain, 
 , Taught the law with dying accents, 
 
 Stopped, and never spoke again ! 
 
 From the Malidjiarinirvana Sutta.
 
 TEN PRECEPTS FROM DHAMMAPADA. 
 
 "The whole of the Dhammapada is a string of 423 moral precepts 
 which for their beauty and moral worth are unsurpassed by any similar 
 collection of precepts made in any age or country. . . . Who is not 
 struck by the remarkable coincidence of these noble precepts with 
 those preached five hundred years after in Palestine by the gentle 
 and pure-souled Jesus Christ ? " — Civilisation in Ancient India, vol. i. 
 p. 366, 367. 
 
 Return Love for Hatred. 
 
 Hate for hatred if ye render, 
 
 Hatred lives and mortal strife ; 
 Love return for bitter hatred, 
 
 Hatred dies, and sweet is life ! (5) 
 
 Preceipts without Acts. 
 
 Pious precepts, gentle friend, 
 
 Never acted, wiselv meant. 
 Are like gay and coloured flowers, — 
 
 Without fragrance, without scent ! (51) 
 
 The Golden Bule. 
 
 As you dread all pain and suffering, 
 
 Love your life and death abhor, 
 So doth every living creature, 
 
 Harm not things that live and breathe. 
 
 (129, 130) 
 89
 
 90 LAYS OF ANCIENT INDIA 
 
 Live without Hatred ctTnong Men you Hate. 
 
 With the men who live in hatred 
 
 Ye shall live devoid of hate, 
 Unto men who smite in anger 
 
 Show your love and meekness great. (197) 
 
 Good Works survive. 
 
 Good works done endure for ever, 
 And in higher life will meet, 
 
 E'en as gentle loving kinsmen 
 
 Home-returning kinsmen greet! (200) 
 
 Overcome Anger hy Love. 
 
 Anger by your love o'ermaster, 
 
 Good for evil acts return ; 
 By charity the miser conquer, 
 
 By your truth let false men learn ! (223) 
 
 The Faidts of other Men. 
 
 Faults of other men ye question, 
 Not the fault that ye have done ' 
 
 Like chaff vour neighbour's vices winnow, 
 Like a false die hide your own ! (252)
 
 TEN PRECEPTS FROM DHAMMAPADA 91 
 
 The Elder and the Sage. 
 
 Not an Elder, not a Sage, 
 
 Is the man advanced in age ; 
 Truth and virtue, love and pureness, 
 
 Make the Elder and the Sage. (260, 261) 
 
 Assumed and True Holiness. 
 
 Not by skins and plaited hair. 
 
 Not by family or birth, 
 But by truth and righteousness 
 
 Is the Brahman known on earth. (393) 
 
 There is Bavening within. 
 
 Wherefore wear the plaited hair, 
 Wherefore garment wild of skin, 
 
 What avails this outward penance 
 
 When there's ravening within ! (394)
 
 IV. 
 
 EDICTS OF ASOKA. 
 
 "If a man's fame can be measiu'ed by the number of hearts who 
 revere his memory, by the number of lips who have mentioned and 
 still mention him with honour, Asoka is more famous than Charle- 
 magne or Caesar." 
 
 — Kopen, quoted in Rhys Davids' Buddhism, p. 222. 
 
 He ruled over Northern India from about 260 to 222 B.C., em- 
 braced the Buddhist religion, and spread it over India, as Constantino 
 the Great spread Christianity over the Roman Empire five centuries 
 later.
 
 MESSAGE TO HIS PEOPLE, 
 
 I. 
 
 Thus speaks royal Piyadasi,* 
 
 Of the gods beloved, 
 To his many subject nations, 
 
 Peoples he has loved : — 
 I have carved on rocks and pillars 
 
 Rules my men obey, 
 And my Dharma-mahamatras t 
 
 Point to them the way. 
 
 Royal highways in my empire 
 
 Are by mangoes shaded. 
 Wells and inns refresh and cheer 
 
 The thirsty and the jaded. 
 But a mission greater, holier, — - 
 
 To refresh the soul ! 
 To relieve the thirsty heart, 
 
 And comfort brino; to all ! 
 
 ■*o 
 
 * The name assumed by Asoka in all his inscriptions. 
 
 t Officers employed to teach religion and moral precepts to the p©opl«. 
 
 95
 
 96 LAYS OF ANCIENT INDIA 
 
 3- 
 Amongst my men of every sect, 
 
 Amongst the Brahmans holy, 
 Amongst all sects of mendicants, 
 
 Amongst Nirgranthas * lowly. 
 My Mahamatras ever work 
 
 For holy righteousness, 
 They work to show the pious way, 
 
 To show the path of peace !_ 
 
 4- . 
 
 Would'st thou know that pious way, 
 
 That righteous path of peace, — 
 It is the way that leads to joy. 
 
 To joy and holy bliss ! 
 Religion I — 'tis another name 
 
 For Truth and Charity, 
 Religious rite and sacrifice 
 
 Is Kindness, Purity ! 
 
 5- 
 
 Some would spread Religious faith 
 By strong compulsive laws, — 
 
 Gentle lessons and persuasion, 
 Be still Asoka's ways ! 
 
 * The learned Brahmans were generally orthodox Hindus who kept 
 aloof from Buddhism, the religion of the people. The Nirgranthas were a 
 sect of Jainas who went about unclad, and renounced all worldly things.
 
 MESSAGE rO HIS PEOPLE 97 
 
 I value inward inspiration, — 
 
 Awakening of the heart, — 
 Not a formal blind compliance 
 
 With rules that we impart. 
 
 With this view this righteous edict 
 
 This year * I promulgate, 
 May it teach my sons and grandsons 
 
 And my people great ! 
 May it unto after ages 
 
 Like sun and moon endui'e, 
 May it in this life, and after, 
 
 Righteous bliss secure ! 
 
 From Pillar Edict, VIIL 
 
 * The year is mentioned in the text, being twenty-seven years after 
 Asoka's coronation. The date of the edict is therefore about 233 B.C. 
 
 G
 
 MESSAGE TO FOREIGN NATIONS. 
 
 I. 
 
 Far, far extend Kalinga's plains, 
 
 And Bengal's fertile coast ; 
 Asoka, of the gods beloved, 
 
 There sent his conquering host. 
 They slaved a hundred thousand men, 
 
 A hundred thousand died, — 
 " And is this what a conquest means ? " 
 
 The pious monarch cried ! 
 
 " Brahmans pure and Sramans good, 
 
 And men who toil in life ; 
 I'arents to their children dear, 
 
 Fond husband, weeping wife, — 
 These I've killed, enslaved and sold, 
 
 And bade the helpless die ! " 
 A throb was on the monarch's brow, 
 
 A tear was in his eye !
 
 MESSAGE TO FOREIGN NATIONS 99 
 
 Repentance wrung his royal breast, 
 
 And he was meek and lowly ; 
 And virtuous wishes filled his soul, 
 
 And aspirations holy. 
 He thought of Sakya, noble Teacher, 
 
 Buddha, high of birth, 
 Who left his throne and toiled for men, 
 
 And spread good will on earth ! 
 
 " Ho ! other conquests I will spread, 
 
 And other trophies win," — 
 The pious monarch thus he cried, — 
 
 " I'll conquer crime and sin ! 
 Unto the frontiers of my realm, 
 
 And far beyond, proclaim, 
 Asoka fights in faith alone, 
 
 And wins the righteous fame ! 
 
 5. 
 
 To Antiochus, Syria's lord. 
 To Egypt's Ptolemy, 
 
 To Antigonus, mighty king 
 Of Macedon the free,
 
 loo LAYS OF ANCIENT INDIA 
 
 To Magas of Cyrene fair, 
 
 To Alexander, king 
 Of mountain-covered Epiros,* — 
 
 The joyful tidings bring ! 
 
 " To far Kaveri's fertile banks, 
 
 Where migbty Cholas live, 
 To Kumarika's distant point, 
 
 Where Pandya clans still thrive, 
 To Tamraparni's verdant isle, 
 
 For pearls well known to fame. 
 To Henaraja Vismavasi t 
 
 The joyful news proclaim ! 
 
 " To our friends the Bactrian Greeks, 
 And to the bold Kambojas, 
 To Nabhakas and Nabhapantis, 
 And to the sturdy Bhojas, 
 
 * These kings of Syria, Egypt, Macedoii, Cyrene, and Epiros were 
 contemporaries of Asoka ; and Asoka sent missionaries to proclaim 
 Buddhism in their countries. The Essenes of Sj'ria and the Therapeuts 
 of Egypt were the results of these missions. 
 
 + The Cholas, Cheras, and P^ndyas were the greatest powers in 
 India south of the Krislma. river in the olden times. Kumarika is 
 Cape Coinorin, and Tamraparni is Ceylon. Henaraja Vismavasi 
 was in Southern India.
 
 MESSAGE TO FOREIGN NATIONS loi 
 
 To Petenikas in the south, 
 
 To Andhras in Deccan, 
 To far Pulindas tell the news,* — 
 
 Tell it to every man ! ''" 
 
 8. 
 
 Far and wide the news they told, 
 
 And Buddha's faith proclaimed ; 
 Strange nations Buddha's precepts learnt,t 
 
 His holy name they named. 
 Asoka felt a joy intense, 
 
 His life's great work was done, 
 For he had won the righteous fame, 
 
 And fougrht in faith alone ! 
 
 "n^ 
 
 From Rock Edict, XI 1 1. 
 
 * This and the previous paragraph throw light on the geography of 
 India in the third century B.C. The Bactrian Greeks and the Kambojas 
 of Kabul lived on the western frontier. The Nabhakas and Nabhapantis 
 lived in Central India, and the Bhojas in Malwa. The Petenikas had 
 their capital, Pratisthana, on the Godavari river. The Andhras were 
 the mightiest race in the Deccan, and the Pulindas also lived in 
 Southern India. 
 
 t Over two centuries before the birth of Christ, Buddhist missionaries 
 preached in Syria those noble moral precepts which we find in the 
 Christian gospels. The Essenes, a sect of western Buddhists, were 
 still thriving and preaching these precepts when Jesus was born.
 
 V. 
 
 KAVYA POETKY. 
 
 " The three centuries (500 to 800 a.d.) commencing with the time of 
 Vikramaditj'a the Great may be called the Augustan era of Sanscrit 
 literature, and nearly all the great works which are popular in India 
 to this day belong to this period. Kdliddsa wrote his matchless 
 dramas and poems in Vikrama's court. Amara Sinha, the lexico- 
 grapher, was another of the " nine gems " of tliis court. And Bharavi 
 was Kaiidasa's contemporary, or lived shortly after. Stldditya II., a suc- 
 cessor of Vikramaditya, ruled from 610 to 650 A.P.. and is the reputed 
 author of Ratnavali. Daudin, the author of Dasakumdra Charita, was 
 an old man when Siladitya II. reigned, and Bdnahhatta, the author of 
 Kadamvari, lived in his court. Subandhu, the author of Vasavadatta, 
 also lived at the same time ; and there are reasons to believe that the 
 Bhattikavya was composed by Bhartrihari, the author of the Satakas, 
 in the same reign. 
 
 " In the next century Yasovarman ruled between 700 and 750 A.D., 
 and the renowned BhavahhAti composed his powerful dramas in this 
 reign. Bhavabhtlti, however, was the last of the galaxy of poets and 
 literary men of Ancient India, and no great literary genius arose in 
 India after the eighth century. 
 
 " It was in this Augustan era also that the great national Epics of 
 India, the production of many ages, received their last additions and 
 touches, and assumed their final shape ; and the voluminous Puranas, 
 which have given their name to this period, began to be composed in 
 their present shape. 
 
 " In modern Hindu science, too, we have the brightest names in these 
 three centuries. Aryabhatta, the founder of modern Hindu astronomy, 
 was born in 476 a.d., and produced his work early in the sixth century. 
 Varahamihira, his successor, was one of the '   nine gems " of Vikrama's 
 court. And Brahinagupta was born in 598 A.D." 
 
 — Civilisation in Ancient India, vol, i. pp. 18, 19.
 
 THE PENANCE OF UMA. 
 
 Uma, in the extract given before from the Kena Upanishad, is 
 divine intelligence, explaining to the celestial powers the nature of 
 Brahman or God. In later times, however, she acquired a more distinct 
 personality, and was considered to be the daughter of the god of the 
 Himalayas, and the consort of Siva or Sambhu, one of the Hindu 
 Trinity, Her marriage with Siva is the subject of the beautiful poem 
 of Kalidasa from which the following portion has been translated. 
 
 Long through sultry Summer eveniugs 
 
 Did her mighty penance last, 
 Long through Rains and through the Autumn, 
 
 In the Dews and Winter's blast. 
 
 2. 
 
 And when Spring the green woods mantled * 
 
 With its verdure soft and green. 
 To the hermitage a Brahman 
 
 Came, attired in barks and skin. 
 
 3. 
 
 And in language sweet and courteous 
 
 Questioned Uma of her rite, 
 Asked her of her plants and creepers, 
 
 Asked her of the rills so bright, 
 
 * The Hindus reckon six seasons in the year, viz., Spring, Summer, 
 Rains, Autumn, Dews, and Winter, each season lasting two months.
 
 io6 LAYS OF ANCIENT INDIA 
 
 4- 
 
 " Not by Ganga's holy waters 
 
 Are tliese sacred mountains graced, 
 Uma ! as by righteous actions, 
 By thy holy penance blest ! 
 
 5- 
 
 " But a doubt in me ariseth, 
 Pardon if too far I go, — 
 Brahmans are by nature curious, 
 Seek for hidden thoughts to know. 
 
 6. 
 
 " Thou art born of noble parents, 
 
 Decked with world-surpassing beauty ! 
 In thy youth and in thy splendour 
 Why this penance, — this sad duty ? 
 
 " Noble ladies, stung with sorrow, 
 Oft engage in pious rite, — 
 In thy father's happy mansions, 
 
 Can grief touch thee, maiden bright ? 
 
 8. 
 
 " Wherefore leaves and barks of wild trees 
 Dim thy blooming beauty bright ? 
 Does the morning's paler glamour 
 Suit the moonlit starry night ?
 
 THE PENANCE OF UMA 107 
 
 9- 
 
 " Not for joys of heaven this penance, 
 For this realm is like the sky ; 
 And for worthy noble suitor 
 
 Need a beauteous maiden sigh ? 
 
 10. 
 
 " Yet that sigh, that heaving bosom 
 Tells of disappointed love ! 
 To a maiden of thy beauty 
 Can a suitor cruel prove ? 
 
 1 1. 
 
 " Can he heartless view that beauty 
 
 By the red sun tinged and shaded ? 
 Can he view thy toil-worn visage 
 
 Like moon's crescent pale and faded ? 
 
 12. 
 
 " But, perchance, my gentle Uma, 
 Of some service I may be, 
 I have done some holy penance, 
 Thine its fruit and blessings be ! " 
 
 13- 
 
 Silent Uma dropped a tear-drop, 
 
 Told her maid the tale to tell, 
 And the maid unto the Brahman 
 
 Told the sad and piteous tale.
 
 io8 LAYS OF ANCIENT INDIA 
 
 14. 
 
 " List, youth ! The pious maiden, 
 Spurning all the gods of sky, 
 Lifts her heart, with love so tender, 
 To great Sambhu, lord on high ! 
 
 IS- 
 
 " In her father's glorious mansions 
 
 Found the maid no peace, no rest, 
 In the cool and snow-decked grottoes 
 Ever burnt with love her breast ! 
 
 16. 
 
 " Oft in midnight's lonely silence 
 Weeping, she of Sambhu sung, 
 Till the nymphs of woods and mountains 
 Wept to hear her plaintive song I 
 
 17. 
 
 " And when came the dreary morning, 
 Starting from a loving dream, 
 Uma clasped the empty shadow, 
 Called for Sambhu in a scream ! 
 
 18. 
 
 " Brooding on her luckless passion, 
 She has left her father's home, 
 To engage in mighty penance. 
 In this wilderness to roam ! "
 
 THE PENANCE OF UMA 109 
 
 19. 
 
 Smiling answered then the Brahman, 
 
 " Is it true, ray lovely maid, 
 All this penance pure and holy 
 
 That unlovely god to wed ? 
 
 20. 
 
 " Will thv hand so soft and tender 
 
 Clasp his hands where snakes entwine ? 
 Will thy rich and bridal garment 
 On his red skins beauteous shine ? 
 
 21. 
 
 " Wilt thou with such bridegroom wander 
 Over funeral sites unblest ? 
 With the impure funeral ashes 
 
 Wilt thou stain thy gentle breast ? 
 
 22. 
 
 " Obscure his birth ! Unknown his wealth ! 
 Unworthy he of thy bright grace ! 
 On holy sites, not funeral places, 
 Pious men their altars raise ! " 
 
 Angry Uma heard the Brahman 
 Speaking thus of Sambhu high ; 
 
 Her red lips quivered in her anger, 
 Shone her dark and flashing eye !
 
 no LAYS OF ANCIENT INDIA 
 
 24. 
 
 "Little knowest of great Sambbu," 
 
 Thus the angry maid replied ; 
 " Lofty souls of unknown splendour 
 
 Flippant mortals will deride ! 
 
 25- 
 
 " Mighty Eefuge of Creation ! —   
 Will he seek for paltry gain ? 
 Arbiter of other's fortunes ! — 
 Both he reck what is his own ? 
 
 26. 
 
 " Wandering in dark funeral places, — 
 Yet of worlds the Lord is he ! 
 Wearing shape, sublime, terrific, — 
 Yet he showers his blessings free ! 
 
 27. 
 
 " Unknown his birth ! For mighty Brahma 
 Does he know of Sambhu's birth ? 
 Unknown his power ! For gods celestial, 
 Do they know of Sambhu's worth ? 
 
 28. 
 
 " But cease these words, — and, learned Brahman ! 
 Leave me, and in peace depart ! 
 If small his virtues, great his failings, — 
 Sambhu still doth fill this heart ! "
 
 THE PEN A NCE OF UMA 1 1 r 
 
 29. 
 
 Uprose the maiden in her anger, 
 
 Rose and quickly turned away ; 
 But the Brahman held her garment, 
 
 Boldly stopped the maiden's way. 
 
 30. 
 
 She turned to chide, — it was her Sambhu. —   
 Now in glorious form divine ! 
 " Won by love and won by penance, 
 Gentle Uma ! Ivam thine ! " 
 
 Abridged fro/n Kdliddsa's Kumar a-sambhaua, V.
 
 THE CONQUESTS OF RAGHU. 
 
 The piece translated below is important, as it throws light on the 
 geography of India at the time of the poet, i.e., in the sixth century 
 after Christ. 
 
 Eastward marched Ayodhya's monarch, 
 Conquering many a sturdy foe, 
 
 Till he reached the mighty ocean, 
 
 On whose shores the palm trees grow. 
 
 Suhma's * monarch saved his kingdom, 
 Bowing to the conqueror brave, — 
 
 Supple cane-twigs bend as meekly 
 'Neath the strong resistless wave. 
 
 3- 
 
 Bengal's kings came with their war-boats, 
 Bravely fought, but fought in vain ; 
 
 And the victor built a pillar 
 
 Where great Ganga meets the main. 
 
 * Supposed to be an ancient kingdom in East Bengal.
 
 THE CONQUESTS OF RAGHU 113 
 
 4- 
 Rice transplanted yields a harvest ! 
 
 So unto tlie victor brave, 
 Conquered kings to thrones restored 
 
 Presents and rich offerings gave. 
 
 5. 
 Tuskers formed a bi'idge most wondrous 
 
 O'er the broad Kapisa's stream 
 Utkal's monarch t led the victor 
 
 To Kalinga's mighty realm.^ 
 
 * 
 
 6. 
 
 Fiercely fought Kalinga's monarch 
 On his tusker great in height ; 
 
 But in vain his arrows showered 
 On the victor, proud in might ! 
 
 7- 
 
 And on beds of spreading betel 
 Soldiers sat and drank the wine ; 
 
 And Kalinga's fame and glory 
 
 With the wine thev seemed to drain ! 
 
 * The Suvarnarekha, river, 
 t Northern Orissa. 
 
 X The great Kalinga kingdom stretched from Orissa to the Krishna 
 river in the south. 
 
 H
 
 114 LAYS OF ANCIENT INDIA 
 
 But the great and noble victor 
 Placed the king again on throne, 
 
 Gave him back his wealth and empire, 
 Robbed him of his fame alone ! 
 
 9- 
 Southward marched Ayodhy^'s monarcli 
 
 By the azure sparkling sea, 
 And through forests of the nut-palm 
 
 Marched his soldiers bold and free ! 
 
 lO. 
 
 Crossed Kfiveri, mighty river, 
 
 Stopped where steep Malayas rise ; 
 
 Steeds they tied in spicy forests. 
 Tuskers to the sandal trees, 
 
 II. 
 
 Mighty Pandyas,* brave in combat, 
 Vainly with great Eaghu fought ; 
 
 And with pearls from Ceylon's island 
 Mighty Eaghu's grace they sought. 
 
 * One of the three great nations whp lived in the extreme south of 
 India. We have found their name mentioned in the edicts of Asoka.
 
 THE CONQUESTS OF RAGHU 115 
 
 12. 
 
 Acl-oss the lofty Sahja mountains 
 Mighty Eaghu forced his way, 
 
 Far Kerala's t soft-eyed maidens 
 Saw his troops and fled away. 
 
 13- 
 
 Northwards now Ayodhyas monarch 
 Went the Persian chiefs t to quell ; 
 
 Pale-faced Yavan § women wept 
 
 For the chiefs who fought and fell. 
 
 14. 
 
 Fiercely fought each western warrior 
 On his fiery warlike horse ; 
 
 But the victor's swords and arrows 
 Swept and thinned the hostile force. 
 
 * The Western Ghats. 
 
 t The Kerala kingdom lay to the west of the Western Ghats, cor- 
 responding to modern Travancore. 
 
 X The Shah kings of Gujrat ruled till about 400 A.D. In the fifth 
 century the Gupta kings of Kanouj were on friendly terms with the 
 kings of Persia. In the sixth century the great Nausharwan ruled 
 in Persia. 
 
 § The Yavanas or Bactrian Greeks were independent till about 130 
 B.C. They then settled in various parts of Western India.
 
 ii6 LAYS OF ANCIENT INDIA 
 
 15- 
 
 Now the victor's warlike soldiers 
 Rested in the fields of vine,* 
 
 Spread the deer-skin on the heather, 
 Gaily quaffed the fresh grape- wine. 
 
 i6. 
 
 Northwards then great Raghu travelled, 
 And his tuskers crossed the sands ; 
 
 Scented pollen on them showered. 
 Wafted from the northern lands. 
 
 17- 
 
 Fiery Huns are fierce and warlike,! — 
 Vainly fought with Kosal's chief! 
 
 Women with their ruddv faces 
 Wept for warriors in their grief. 
 
 i8. 
 
 Kamboja's great and sturdy warriors t 
 
 Quailed before Ayodhya's king ; 
 Gold and fiery steeds of battle 
 
 Thev unto the victor bring-. 
 
 * Apparently Kabul, the land of grapes. 
 
 t The Huns invaded India in the fifth century after Christ, and had 
 a kingdom in the Punjab in the sixth century. Their ruddy complexion 
 is alluded to by the poet. 
 
 X A Kabul tribe.
 
 THE CONQUESTS OF RAGHU 117 
 
 19. 
 
 Ttien the hosts of mighty Raghu 
 
 Climbed the heights of Himalay, 
 Beating back the stubborn hill-tribes, 
 
 Eastwards now they forced their way. 
 
 20. 
 
 And they crossed great Ganga's waters, 
 Crossed Lohitya's * sea-like wave ; 
 
 And the lord of Pragjyotisha t 
 Quaked before the victor brave. 
 
 21. 
 
 With the tuskers of his country 
 Kamrup's lord had met his foes,— 
 
 Now those tuskers came as presents 
 To where Raghu's tents arose. 
 
 22. 
 
 Thus great llaghu, king of monarchs. 
 Conquering nations far and wide. 
 
 Back returned to fair Ayodhya, 
 Ruled with glory and with pride. 
 
 Abridged from Kdluldsa's Eaghu-vansa, IV. 
 * The Brahmaputra. t Assam.
 
 MUKTAlATA, princess of CEYLON. 
 
 Kshemendra is a voluminous but not a great poet, and flourished in 
 Kashmir in the eleventh century after Christ. His versification is fluent 
 and graceful, and he seems to have condensed all that was best in older 
 Sanscrit literature — poetrj', rhetoric, tales, and fiction — into compact 
 readable works. Buddhist stories too did not come amiss to him, and 
 in his Kalpalatd he gives us io8 Buddhist tales, one of which is given 
 below. This work, Kalpalatd, like most other Buddhist works, was 
 lost in India, but my respected friend, Mr: Sarat Chandra Das, has 
 during his journeys in Thibet recovered a copy of the work with a 
 Thibetan translation) which is being published now by the Asiatic 
 Society of Bengal. 
 
 Ii 
 
 Like the bright moon's golden crescent, 
 
 Rising from the milky sea^ 
 She was born with heavenly beauty 
 
 In Simhala * bright and free* 
 
 On her birth a shower of bright pearls 
 From the skies auspicious fell ; 
 
 Hence they named her Muktalata,t 
 Princess of Simhala's isle. 
 
 ' Ceylon. + Which means a Pearl Creeper.
 
 MUKTALATA, PRINCESS OF CEYLON 119 
 
 3- 
 And she grew in grace and brightness, 
 
 Lanka's royal house to bless ; 
 And as worth brings sweet contentment 
 
 So her years brought loveliness. 
 
 4- 
 Merchants from the famed Sravasti, 
 
 Happily it so befell, 
 Crossed the vast and perilous ocean> 
 
 Came to trade in Lanka's isle. 
 
 5^ 
 
 And they sung the sacred Gdthds, 
 As their nightly sleep they sought l 
 
 Sung the holy lay which teaches 
 Precepts that our Master taught. 
 
 6. 
 
 From her inner palace chambers 
 Mukta heard the beauteous song ; 
 
 Bade the merchants to her presence, 
 Asked them what it was they sung. 
 
 7- 
 
 And they told the raptured maiden, 
 " Princess ! it is Buddha's word ! 
 
 He is bounteous to all creatures, 
 Of all creatures he is Lord ! "
 
 I20 LAYS OF ANCIENT INDIA 
 
 And the gentle-hearted princess 
 
 Raptured heard great Buddha's name ; 
 
 And a brightness flushed her forehead, 
 And a tremor shook her frame ! 
 
 9- 
 
 Eagerly the pea-fowl listens 
 To the cloud, presaging rain ; 
 
 Eagerly the princess listened, 
 
 Who this Lord ? — she asked again. 
 
 10. 
 
 To the princess, pious-hearted, 
 
 By her questions gratified. 
 Spoke the merchants of great Buddha, 
 
 Lord of all creation wide. 
 
 II. 
 
 By the merchants' tale i*eminded 
 Of her previous humble birth, 
 
 Unto them she gave a letter 
 
 For great Buddha, Lord of earth. 
 
 12. 
 
 And the traders crossed the ocean. 
 Reached their own, their native land, 
 
 Spoke to Buddha of the princess, 
 Gave her letter in his hand.
 
 MUKTAlATA, princess of CEYLON 121 
 
 13- 
 
 And our Master, all fore-knowing, — 
 Knowing all by power of thought, — 
 
 Moved by tenderness and mercy, 
 Thus perused the maiden's note ! 
 
 14. 
 
 '•' Thy remembrance merit bringeth, 
 Cures the longings of this world, 
 And imparting righteous knowledge 
 Is like nectar to me, Lord ! " 
 
 15. 
 
 Thus our Master, blessed Buddha, 
 
 Briefly read the loving note. 
 And a gentle smile betokened 
 
 All the workings of his thought. 
 
 16. 
 
 And with skill and knowledge wondrous, 
 Which the painters never knew, 
 
 For the princess of Simhala 
 On a sheet his likeness drew. 
 
 17- 
 
 By his mandate all the merchants 
 
 In their vessels sailed anew. 
 Reached Simhala, — to the princess 
 
 Gave the sheet our Master drew.
 
 122 LAYS OF ANCIENT INDIA 
 
 i8. 
 
 And the people viewed tlie painting 
 Placed upon a golden shelf, 
 
 And with honour contemplating 
 
 Seemed t' attain the Lord himself ! 
 
 19. 
 
 Written under that sweet likeness, 
 All the people, wondering truly, 
 
 Saw the holy Three Asylums, 
 
 Saw the Five Instructions holv ! 
 
 20. 
 
 And the Noble Eightfold Path, 
 Sweetly writ, with wisdom rife, 
 
 With the Doctrine of Causation, — 
 Life to death, and death to life ! 
 
 2i . 
 
 Blazing bright in golden letters, 
 On it shone the Holy Word, — 
 
 Truth explained in beauteous language. 
 Written by our blessed Lord. 
 
 22. 
 
 " Sufferers from life's bitter sorrows ! 
 Issue from your mansions drear. 
 Worldly objects snake-like strangle ! 
 Trust in Buddha, cast all fear."
 
 MUKTALATA, PRINCESS OF CEYLON 
 
 23. 
 
 xlnd the monarch's noble daughter 
 Viewed the likeness fair and holy, 
 
 And was freed from all the longings 
 Bred of ignorance and folly. 
 
 24. 
 
 Tall and fair his golden likeness, 
 Broad his shoulders, mighty arms, 
 
 Eyes in contemplation closed, 
 
 Stately nose and manly charms ! 
 
 25- 
 
 Beauteous all in nature's beauty, 
 Ears and locks by art unaided, 
 
 Clad in russet bark, — like mountain 
 By the evening's red cloud shaded ! 
 
 26. 
 
 Teaching duty by his bearing, 
 
 By his bright face teaching good, 
 
 Mercy and forbearance teaching, — 
 Such the form the princess viewed ! 
 
 27. 
 
 Bowing, till the budding blossoms 
 
 From her ears and ringlets rained, 
 With them earthly joys discarding, 
 ruth supreme the princess gained.
 
 124 LAYS OF ANCIENT INDIA 
 
 28. 
 
 In a moment's time achieving 
 
 Truth divine and knowledge rare, 
 
 Lost in joy and pious wonder 
 Thus in gladness spoke the fair. 
 
 29. 
 
 " Chaser of the world's illusions, 
 Saintly Buddha, dwelling far, 
 l^resent by this radiant likeness, 
 Lovelier than the lotus fair ! 
 
 30. 
 
 "I have crossed the world's illusions. 
 Heart's true concentration found, 
 Passions, troubles are discarded, 
 Peace, like nectar, flows around! " 
 
 31- 
 
 Thus she spoke, and unto Buddha 
 Pearls and costly jewels sent ; 
 
 For the use of holy Sangha 
 
 With these gifts the merchants went. 
 
 O'er the sea, unto our Master, 
 
 In their ships the merchants came. 
 
 Bowing unto him they rendered 
 Pearls and many a costly gem.
 
 MUKTALATA, PRINCESS OF CEYLON 125 
 
 33- 
 
 And our Master kindly listened 
 
 To the tale the merchants told. 
 Questioned by the monk Ananda 
 
 Unto him he thus i-evealed. 
 
 34- 
 
 " Rohika, a servant maiden, 
 
 In a Sakya's house who stayed, 
 She is born as Muktalata, 
 
 By her worth a princess made ! 
 
 J 
 
 5- 
 
 " Mahadhana, princely merchant, 
 In Benares lived of yore, 
 And his wife, a virtuous woman, 
 Katnavatt name she bore. 
 
 36. 
 
 " And when died this Mahadhana, 
 B-atnavati, childless fair, 
 On a lofty holy stupa 
 
 Placed a necklace rich and rare. 
 
 37. 
 
 " For this action, elevated. 
 She as Muktalata shone. 
 Born as Lanka's beauteous princess 
 Now she has Nirvdna won !
 
 126 LAYS OF ANCIENT INDIA 
 
 38. 
 
 " She it was, whom pride of treasures 
 Maddened in a previous birth, 
 Hence, a while, as servant maiden 
 She was born and served on earth ! 
 
 39- 
 
 " Deeds that are by mortals rendered, 
 Good or bad on this our earth. 
 Yield their fruits in equal measure 
 Kipened in a future birth ! 
 
 40. 
 
 "Virtue is a beauteous creeper, 
 Rooted well in noble worth. 
 Bearing fame as scented blossoms, 
 Bearing fruits most sweet on earth ! 
 
 41- 
 
 " Evil life is poisonous creeper, 
 
 Rooted in dark deeds of blame. 
 Yielding dire delusions only, 
 Endless misery and shame ! 
 
 42. 
 
 " In this life's wild dreary desert, 
 Shun, ye men, all deeds of sin ; 
 Bitter are the woes that follow, 
 Sorrows and repentance keen !
 
 MUKTALATA, PRINCESS OF CEYLON 127 
 
 43. 
 
 " In the acts of grace rejoicing, 
 Ever deeds of virtue do, 
 Moistened by the dew of Mercy 
 
 Sweet the fruits of Virtue grow ! " 
 
 From Kslieniewhrc's Kaljjal/da, AMI.
 
 VI. 
 
 THE HUNTER AND THE HERO. 
 
 The poem is known as Kirdtdrjuniyam in Sanscrit, and was composed 
 by Bharavi, who lived in the sixth century after Christ. It is based on 
 the story of the great epic Mah4bharata. Yudhishthira, the eldest of 
 the five Pandava brothers, the heroes of the epic, has lost his kingdom 
 at a game of dice, and has retired with his brothers and wife to 
 the forest. He sends a forester as a spy to observe how his rival 
 Duryodhana is ruling the kingdom. The spy returns to the exiled 
 king, and the poem begins with his account of Duryodhana's conduct 
 and administration. 
 
 What follows is narrated in the poem itself. Yudhishthira's wife 
 and brother Bhima counsel instant war, but Yudhishthira inclines 
 to moderation, and nobly adheres to his plighted word by which he 
 relinqui.slied his kingdom. The great saint Vya.sa then appears on the 
 scene, and advises Arjuna, the third of the Pandava brothers, to win 
 celestial arms by penance. Arjuna follows the advice, and engages 
 himself in penances in tlie Himalayas. 
 
 Indra, the chief of the minor gods, has attained his high position 
 by penance, and is jeal(jus of mortals who adopt the same means for 
 attaining the same end. He sends down heavenly nymphs to dis- 
 turb Arjuna's penances, and then himself descends in the shape of an 
 anchorite to dissuade Arjuna from the rites in which he is engaged. 
 But Arjuna is proof against temptation and against persuasion. The 
 poet's descriptions of the peaceful penances which Arjuna performs 
 accoutred in arms, of the winning but vain blandishments of the 
 nymphs, of Indra's solicitation and advice, and of Arjuna's lofty deter- 
 mination and devotion to his purpose, are among the finest and most 
 spirited passages in Sanscrit literature. 
 
 Indra fails to dissuade Arjuna from his rites, and at last reveals 
 himself, and advises Arjuna to worship Siva, one of the Hindu Trinity, 
 fur tlie coveted celestial arms. Arjuna therefore engages once more 
 in penances, and at last Siva appears before him in the guise of a 
 wild hunter. He picks a quarrel with the mortal, and engages in a 
 
 combat with him. Pleased with Arjuna's might and heroism, Siva 
 
 129 ^
 
 I30 LAYS OF ANCIENT INDIA 
 
 bestows on him the celestial arms, and the poem closes with a hymn to 
 Siva, unsurpassed in its piety and pathos. 
 
 The original poem is in eighteen Books, and I have been constrained 
 to abridge it in two places. The description of the nymphs and their 
 blandishments extends to four Books in the original, and I have com- 
 pressed it into one in the translation, for even celestial charms might 
 cloy if described in the fulness of the original ! And the combat 
 between Siva and Arjuna and its happy sequel, which have been 
 described in six Books in the original, have been compressed into two 
 Books in the translation. Feats of arms have ever been recognised 
 as a fit subject of romance and song, but the shade of the poet must 
 pardon his translator if he hesitates to follow him in those prolonged 
 flights of poetry in which the poet is sustained only by the sonorous 
 beauty of his language and the incomparable vigour of his expression. 
 The Appendix given at the close of the translation will point out to 
 the student of Sansci'it which verses of Books VII. to X. in the original 
 have beau rendered in Book VII. of the translation, and which verses 
 of the poet's Books XIII. to XVIII. have been rendered in my Books 
 X. to XII. The remaining Books of the original have been translated 
 in full, verse for verse.
 
 BOOK I. 
 
 DRAUPADt'S REMONSTRANCE. 
 
 Sent in hermit's guise to spy 
 
 How Kuru's monarcli ruled his men, 
 A forester, his task performed, 
 
 Yudhishthir met in Dvaita's glen. 
 He bowed and spoke, nor pained his bosom 
 
 Of the foe man's rule to tell, 
 Nor seek those men with accents false 
 
 To please our ear who wish us well. 
 On vengeful thoughts intent, the monarch 
 
 Bade the spy his tale unfold ; 
 And sweet in language, rich in import, 
 
 Clear in sense, the words he told. (3) 
 
 " Great monarchs see but through their spies. 
 And spies should ne'er deceive their lord ; 
 
 Forgive my speech if plain or pleasing. 
 Seldom true is honied word ! 
 
 False friend ! who teaches not his king. 
 
 False king ! who hears not what they tell ; 
 
 Where king and friends in truth agree. 
 
 Fortune's favours love to dwell ! 
 131
 
 132 LAYS OF ANCIENT INDIA 
 
 We foresters are simple men, 
 
 And hard a king's designs to trace ; 
 
 And if thy foeman's plans I ken, 
 
 'Tis by thy kindness, by thy grace ! (6) 
 
 " Seated on his throne he trembles 
 
 At thee, — dwelling in the wood I 
 The realm he won by trick of dice 
 
 He rules by righteous laws and good. 
 Deep in wiles, he would surpass thes 
 
 In his fame for righteousness ; 
 Better far to war with true men 
 
 Than to consort with the base ! 
 His passions veiled, by Manu's laws 
 
 He seeks the virtuous path to tread ; 
 By night and day his task dividing, 
 
 Seeks a righteous fame to spread. 
 He treats his menials as his friends, 
 
 And as his kinsmen friends withal ; 
 Veiling his wrath he seeks to prove 
 
 How conquering love rules over all ! 
 With love impartial, equal care, 
 
 He cultivates all virtues well ; 
 And by his worth all varied virtues 
 
 In harmonious concert dwell ! 
 His kindness never lacks in gifts. 
 
 His gifts with courteous manners flow, 
 And his courtesy and his favours 
 
 Only men of virtue know. 
 Not for wealth and not in anger. 
 
 Ever seeking righteous cause,
 
 DRAUPADTS REMONSTRANCE 133 
 
 On his foe or on his children 
 
 Visits sins with equal laws. 
 Placing trusty guards around him, 
 
 Ever wears a fearless mien ; 
 And wealth bestowed at sacrifices 
 
 Speaks his gratitude to men. 
 And by careful thought devised, 
 
 His plans, with steady toil pursued, 
 Open out a prosperous future, 
 
 And conjointly lead to good ! (i 5) 
 
 " Cars and horses of great chieftains 
 
 Throng his palace court around ; 
 Tuskers sent by mighty monarchs 
 
 With their perfume * moist the ground. 
 And Kuru's lands are rich in harvests 
 
 Ripening without tiller's toil ; 
 Ask no rain, since Kuru's monarch 
 
 Showers his blessings on the soil. 
 His bounteous and his peaceful rule 
 
 To plenty and to wealth give birth ; 
 Attracted by his godlike worth 
 
 Spontaneous yields her wealth the earth. 
 Mighty chiefs, by wealth attracted, 
 
 Warriors famed in many a strife, 
 Against their monarch never muster, 
 
 Serve his cause even with their life. 
 His task performed, by trusty spies 
 
 He learns the plans of other kings ; 
 
 * Elephants are supposed at certain seasons to exude a perfumed 
 juice from their temples.
 
 134 LAYS OF ANCIENT INDIA 
 
 His secret plan is only known, 
 
 Like Heaven's designs, by fruits it brings ! 
 His bow is never strung nor raised, 
 
 Nor doth a frown his face o'erspread ; 
 His kindly rule the chieftains cherish 
 
 Like a garland on their head ! 
 Strong in his rule, he now hath placed 
 
 Duhsasan * young in kingly power ; 
 With offerings due, in holy rites, 
 
 By Indra told, he worships Fire ! 
 His foes are quelled, his future glorious, 
 
 And his realm extends to sea ; 
 But strife with great men ends in sorrow, — 
 
 And Duryodhan quakes a.t thee ! 
 If thy name is spoke in converse, 
 
 Quakes at Arjun's might of arm, 
 Bends in grief his anguished forehead, 
 
 Like a snake by If antra's charm ! 
 Prepared he is to do thee battle ; 
 
 Take then, lord, precautions meet ; 
 We gather words by others spoken, — 
 
 Such, I lay them at thy feet." (25) 
 
 This said, the woodman went away, 
 By Yudhishthir honoured well ; 
 
 And the king in Bhima's presence 
 To Draupadi told the tale.t 
 
 * Duryodhana's younger brother. 
 
 + Bhima was the second brother, and Draupadi the wife of 
 Yudhishthira.
 
 DRAUPADIS REMONSTRANCE 135 
 
 Slie heard the tale of foemen's glory, 
 
 Thought of wrono's which thev had done, 
 
 And to rouse her husband's anger 
 Drupad's daughter thus began. (27) 
 
 " Counsel to a saintly monarch 
 
 Is rebuke from woman weak ; 
 But ignoring woman's duty, 
 
 Pardon if my feelings speak ! 
 Of thy race the godlike monarchs 
 
 Held their rule o'er all this land ; 
 But as tuskers hurl their garlands, 
 
 Thou hast hurled it from thy hand ! 
 Weak are they who with the wily 
 
 Deal not with responding wile ; 
 For like shafts on mail-less warriors, 
 
 Artful foemen on them steal ! 
 Glory, in thy race begotten, 
 
 Won by valour, dear as wife, 
 Who but thee such glory forfeits. 
 
 Girt by warriors tried in strife ? ( 3 i ) 
 
 " Godlike man ! now sadly treading 
 Paths despised by proud and free, 
 Doth not raging wrath consume thee 
 
 CD O 
 
 Even as flames the sapless tree ? 
 Men spontaneous yield to heroes 
 
 Who in might subdue all ills, 
 For an all-forgiving creature 
 
 Love nor friend nor foeman feels !
 
 136 LAYS OF ANCIENT INDIA 
 
 Sandal decked great Bhima s person ! 
 
 Dusty, now, he roams the hills ! 
 Scarce I Imovv, soul of virtue ! 
 
 If my lord compassion feels ! 
 Arjun, conquering northern nations, 
 
 To the poor all treasures gave ! 
 God-like Arjun, clad in wild barks, 
 
 Doth he thy compassion move ? 
 Does my lord in patience witness 
 
 Yonder twins,* so great, so good ? — 
 Dwelling uncouth in this forest 
 
 Even like tuskers of tlie wood ! 
 Scarce I guess thy feelings, monarch, 
 
 Strange and various are our hearts, 
 But the thought of thy great sorrow 
 
 Cruel grief to me imparts. 
 Erst you slept on couches sumptuous. 
 
 Waked to liear the song of praise ; 
 Now on thorny earth reclining, 
 
 Hear the sound the jackals raise ! 
 Erst on rice by Brahmans tasted, 
 
 Lived my lord of handsome frame ; 
 Now he lives on forest produce. 
 
 Thin and pale even like his fame ! 
 On his feet, on jewels resting. 
 
 Wreaths of kings their pollen dropped 
 Now they stray in forest jungle. 
 
 By the deer or Brahmans cropped.! 
 
 * Nakula and Sahadeva, the youngest of the Pandava brothers ;- 
 Yudhishthira, Bhima, and Arjuna being the elders. 
 
 t Brahmans require the forest grass fcr their sacrifices.
 
 DRAUPADl'S REMONSTRANCE 137 
 
 And thy Iocs thy fall have compassed ! 
 
 Thoughts like this my bosom rend ; 
 Sufferings of unconquered heroes 
 
 Brighter glory on them lend '(41) 
 
 " Then spurn this sloth, assume thy prowess, 
 
 Dire destruction quick devise ; 
 Hermits saintly, not proud monarchs, 
 
 Ever-during patience prize ! 
 If great kings, whose wealth is glory, 
 
 Such great insult meekly bore, 
 Fame and chivalry be banished. 
 
 Honour's voice be heard no more ! 
 If forgiveness thou wilt cherish, 
 
 Quelling pride and noble ire, 
 Leave this bow of royal glory, 
 
 Plait thy locks and worship fire ! 
 Pliarhted faith with faithless foemen 
 
 Should not fetter thee for shame ! 
 Artful monarchs bent on conquests 
 
 Fasten on their foes the blame ! (4 5 ) 
 
 " Fettered by oath, and pale through glory lost, 
 Of power bereft, on seas of troubles tossed, 
 Arise, king ! thy mighty foemen quell. 
 As wakes the sun, night's darkness to dispel ! " 
 
 (46)
 
 BOOK IT. 
 YUDHISHTHIRA'S REPLY. 
 
 Listening to her speech so noble, — 
 
 Speech with force and sweetness graced, 
 
 Bhiraa thus with words of wisdom 
 Virtuous Yudhishthir addressed, (i) 
 
 " Pleading with her eyes so gentle, 
 
 Drupad's noble daughter speaks 
 Words unmatched by god of wisdom, — 
 
 And my soul in wonder wakes ! 
 Easy steps can lead to knowledge, 
 
 As the Ghat leads to the stream ; 
 Few are those in graceful accents 
 
 Who those easy steps can frame ! 
 Like some potent drug her utterance 
 
 Force and mighty vigour blends ; 
 Though displeasing to the weakly, 
 
 Still it serveth mighty ends ! 
 May her words of noble import 
 
 Please thee, great and virtuous lord ! 
 Wise men cull each word of wisdom, 
 
 Do not reck who speaks that word. 
 
 138
 
 YUDHISHTHIRA'S REPLY T39 
 
 Trained in all the fourfold science 
 
 Is thy lofty mind, great sire ! 
 Wherefore then it sinks in error 
 
 Like a tusker in the mire ? (6) 
 
 " Fallen to this state deplored, 
 
 Mighty sovereign ! can it be ? 
 And thy power, by gods admired, 
 
 Can it, monarch ! sink Avith thee ? 
 We may brook a foeraan's prowess 
 
 While his ruin we devise ; 
 But a foeman's fall is painful 
 
 If it leads to future rise ! 
 Striving still their foes to conquer, 
 
 And to seize the victor's prize, 
 Men of deeds and mighty valour 
 
 Fate's reverses still despise ! 
 Who in danger and misfortune 
 
 From great deeds of daring turn ; 
 Fortune shuns such nerveless monarchs, 
 
 Moved by hatred, moved by scorn ! 
 Who in danger and misfortune 
 
 With their daring onward press. 
 Fortune helps them in the struggle, 
 
 Men their mighty valour bless ! 
 Righteous laws and rules of duty, 
 
 They can lead to wealth and state ; 
 But thev wait on earnest effort, 
 
 As we still depend on fate. 
 Men of deeds and men of honour, 
 
 Bent on lofty aims with pride,
 
 I40 LAYS OF ANCIENT INDIA 
 
 Still rely on man-like effort, 
 Death and danger torn aside ! 
 
 Men of feeble hearts surrender 
 
 To the ills which fortune brinies ; 
 
 Lost their glory, lost their future ! 
 
 Lost their pride and state of kings ! ( 1 4) 
 
 " Then spurn this apathy and weakness, 
 
 To our fame a fatal bar ; 
 On our effort, not vain sorrow, 
 
 Ever waits fair fortune's star ! 
 Waitest thou for term of treaty ? 
 
 Will the wicked wily foe, 
 Feasting long on royal splendour, 
 
 Peacefully their state forego ? 
 Waitest thou to get from foemen 
 
 As a gift thy kingdom then ? 
 Woe unto our might and prowess, 
 
 Shame on us, king of men ! 
 Proud, the monarch of the forest 
 
 Feeds on tuskers by him slayed ' 
 Mighty chiefs who quell this wade earth 
 
 Seek not gifts and foemen's aid ! 
 They surrender life that fleeteth 
 
 For undying glory great ; 
 Fortune, fickle as the lightning, 
 
 Will unchanging on them wait ! 
 Men will spurn a heap of ashes, 
 
 Not the bright and flaming fire ! 
 Hence the proud their life surrender, 
 
 Not their glory, not their ire !
 
 YUDHISHTIIIRA'S REPLY 141 
 
 Wherefore roars the forest-monarch, 
 
 Till his roar the clouds repeat ? 
 His proud soul will brook no rival, 
 
 Mighty hearts know no defeat ! 
 Set thy heart on glory, brother ! 
 
 Spurn this slothful life of shame, 
 Sure, from our inglorious weakness 
 
 Springs our foeman's mighty fame ! 
 Let thy brothers, strong as tuskers, 
 
 In the dubious battle throng, 
 Who will face their mighty valour. 
 
 Who will face their prowess strong ? 
 And the fire the foes have lighted, — 
 
 Making drear thy righteous life, — 
 Let the tears of foemen's widows 
 
 Quench that great, that vengeful grief!" (24) 
 
 Bhima, like a noble tusker. 
 
 Spoke in wrath and mighty ire ; 
 
 But the righteous Yudhishthira 
 
 Strove to quench the flaming fire. (25) 
 
 " Wise thy reasons, noble brother, 
 
 Blameless, mighty as thy might ! 
 In thy words thy mind reflected 
 
 Shines as on a mirror bright ! 
 Strong thy sense, unveiled by jargon. 
 
 Import deep yet manifest ! 
 And thy purpose put forth nobly. 
 
 And by native vigour graced !
 
 142 LAYS OF ANCIENT INDIA 
 
 Reasons urged with force inviolate, 
 
 Depth of lore unsoiled by art ! 
 AVho can speak so well and nobly 
 
 But a chief of noble heart ? 
 But insatiate yet my bosom 
 
 Seeks for reason's holy light ; 
 And thy wealth of precepts, brother, 
 
 Fails to teach me what is right ! (29) 
 
 " Thoughtless action leads to evil, 
 
 And our dangers loe create ; 
 Fortune ever waits on wisdom, 
 
 On the wise her favours wait ! 
 Sprinkle Wisdom's drops that nourish 
 
 On our Duty's fruitful seed, 
 And as autumn brings its harvests, 
 
 Duty will to glory lead ! 
 Sacred lore bedecks a mortal, 
 
 Eighteous peace befits our lore ; 
 Prowess dwells in righteous conduct, 
 
 Leads to glory evermore ! 
 On the wise man's path of duty, 
 
 When doubt's gloomy shadows lower. 
 Sacred lore then sheds a radiance 
 
 Like a lamp of wondrous power ! 
 Dost thou cherish lofty purpose ? 
 
 Eighteously let it be done ! 
 Dangers then will bring no sorrow, 
 
 Failure will be glory won ! 
 Dost thou sigh for mighty conquests ? 
 Angry passions lay aside !
 
 YUDHISHTHIRA'S REPLY 143 
 
 Blamelessly tLy ends pursue, 
 
 And by blameless means abide ! 
 Dost thou seek to rise in glory ? 
 
 Quell by wisdom passion's gloom ; 
 As the sun quells impure darkness 
 
 Ere he rises in his bloom ! 
 Till thou quellest impure passions, 
 
 Vain thy prowess, vain thy might, 
 Where is bright moon's silver glory 
 
 In the dark and moonless night ? 
 Act with pride and strength Avhen needed, 
 
 Or thy gentleness display ; 
 Lord of passions, — rule the wide earth, 
 
 Like the glorious orb of day ! 
 But if thou be'st passions' minion, 
 
 Fame nor glory wilt thou find, — 
 Fortune, fleeting as the white clouds. 
 
 Favours not the inconstant mind. (39) 
 
 " Wherefore, brother, doth thy great heart 
 
 This untimely wrath display ? 
 Deep as the ocean is the bosom, 
 
 Strong and firm be reason's sway ! 
 Men who, versed in noble learning, 
 
 Fail their passions to repress, — 
 They, roy brother, to Dame Fortune, 
 
 Give a name for fickleness ! 
 Times nor means are ready, brother, 
 
 Let not thy untimely wrath 
 Still inflame thee, like the vulgar. 
 
 Nor mislead from duty's path !
 
 144 LAYS OF ANCIENT INDIA 
 
 Patience brightens up our future, 
 
 Crowns our efforts with success, 
 Moves obstruction from our path. 
 
 Leads us unto happiness! (43) 
 
 " The mighty chiefs of Yadu's race,* 
 
 Who yield the foremost place to none. 
 Will not in their love forsake us, 
 
 Will not bow to Suvodhan.t 
 Other friends and loving kinsmen 
 
 Follow as the Yadus lead ; 
 Not for love they serve Snyodhan, 
 
 But to serve their present need. 
 If against our plighted treaty 
 
 Now we fall upon the foe, 
 All the chiefs will round him gather, 
 
 Like the flowers at morning's glow. 
 Grant them time, and all the chieftains 
 
 Will the proud Suyodhan leave, 
 Chiefs will never brook those insults, 
 
 Which his subjects often grieve, 
 For the pride of haughty monarchs, 
 
 Scarcely trained in virtue's path, 
 111 concealed by sense of duty. 
 
 Oft breaks out in native wrath ! 
 And the king with pride inflated 
 
 Ever stoops to sin and folly ; 
 Shuns the righteous path of wisdom 
 
 As we shun the path unholy. (49) 
 
 * Allies of the Paudavas. Krishna was the chief of the Yadus, and 
 ruled in Gujrat. t A name of Duryodhana.
 
 YUDHISHTIIIRA'S REPLY 145 
 
 " A people's discontent will shake 
 
 A mighty monarch's power and throne, 
 Till like a tree by tempest moved, 
 
 With ease his rule is overthrown. 
 For people's discontent, though small, 
 
 Doth wreck a mighty monarch's rule. 
 As far-extending woods are burnt 
 
 By sparks which from a dead branch spring. 
 Therefore, brother, we endure 
 
 A haughty foeman's sudden rise ; 
 His haughtiness will sap his prowess. 
 
 And his fall is like his rise ! 
 By pride estranged, he soon is left 
 
 By mighty chiefs and men of rank ; 
 Then comes the foe and overwhelms him 
 
 As the waves the loosened bank ! " (53) 
 
 Thus spake the king unto his brother, — 
 
 Wise and peaceful counsel lent ; 
 When lo ! approached, — like peace incarnate, — 
 
 Holy Vyasa,* — mighty saint ! 
 His gentle look imparting love 
 
 To every being animate ; 
 His gentle visage softly beaming 
 
 With a sin-destroying might ! 
 Destroyer of all mortal sins. 
 
 The source of every holy rite. 
 The saint appeared, serene and calm. 
 
 Like virtue in its native mifflit ! 
 
 '&■ 
 
 * The reputed compiler of the Vedas.
 
 146 LAYS OF ANCIENT INDIA 
 
 Attired in wild and ruddy barks, 
 
 The king respectful stood, and shone, 
 As on Sumeru's lofty peaks 
 
 Doth shine the ruddy rising sun ! 
 And when was done obeisance meet, 
 
 The king resumed his wonted place, 
 And shone as shines our sacred learning, 
 
 Graced by righteous holy peace ! (58) 
 
 His beauteous lips bedecked with beamiug smile, 
 The monarch sat before the saint awhile, 
 And shone in splendour, like the full moon bright. 
 With Brihaspati in conjunction sweet! (59)
 
 BOOK III. 
 
 vyAsa's instructions. 
 
 Beaming with a gentle lustre 
 
 Soft as rays of autumn night, 
 Graced witli auburn locks that clustered 
 
 Like a cloud with lightning bright ! 
 Bearing grace in all its fulness 
 
 On his more than mortal form, 
 Filling every living creature 
 
 With affection jDure and warm ! 
 Speaking by his gentle features 
 
 Peaceful thoughts that filled his heart, 
 By his soft and trustful glances 
 
 Seeking confidence t' impart ! 
 Mighty source of all the Vedas, 
 
 Source from whom all virtues flow, 
 Him the King Yudhishthir questioned, 
 
 Curious his great end to know. (4) 
 
 ■' Unattained by mighty virtue, 
 
 Saint ! thy visit is to me 
 Like a holy life's fruition. 
 
 Like the rain from cloudless sky ! 
 Rites performed bear fruit to-day, 
 
 Brahmans' blessings bring forth weal, 
 
 147
 
 148 LAYS OF ANCIENT INDIA 
 
 MigLty Saint ! since by tliy visit 
 
 Honoured in this world I feel ! 
 By its grace it conquers evils, 
 
 By its glory spreads our fame, 
 From thy kindness as from Brahma's, 
 
 Untold bliss and blessings come ! 
 Not the moon with gentle radiance 
 
 Cheers my sad and weary eye, — 
 Now my heart forgets its sadness, 
 
 Beats with joy, for thou art nigh ! 
 Thy desire I may not question, 
 
 Peaceful souls have no desires ! 
 But a wish to hear thy utterance 
 
 With a boldness me inspires ! " (9) 
 
 In graceful words thus spoke the monarch ; 
 
 Vyasa, by his kindness led. 
 Anxious for the monarch's glory, 
 
 Thus unto Yudhishthir said : ( i o) 
 
 He who strives for fame and glory 
 
 Bears for all an equal love, 
 He who strives for peace and virtue 
 
 Should with love impartial move. 
 Yet my partial heart, monarch, 
 
 Is by virtues drawn to thee ; 
 Virtues have a power attractive 
 
 Even on holy saints and high. 
 Are ye not of race imperial. 
 
 Worthier far than Suvodhan ?
 
 VY ASA'S INSTRUCTIONS 149 
 
 Has the old kincj lost his reason * 
 
 Thus to wrench from you your own ? 
 And will fortune help a monarch 
 
 Who on Kama places trust ? 
 Friendship with unrighteous mortals 
 
 Is but fame and honour lost ! 
 When your foes left paths of virtue, 
 
 You in virtue took your rest ; 
 And midst changes, still unchanging, 
 
 Shewed forgiveness, ever blest ! 
 Vainly did they seek to shame thee, 
 
 Man of ever changeless love ! 
 'Tis thv wealth of worth and virtue 
 
 In true light their actions prove ! 
 But mark my words ! by valour only 
 
 You can win in battle's hour ; 
 And in might is strong the foeman, — 
 
 Therefore seek increase in power. (17) 
 
 " Jamadagni's son,"'' who conquered 
 
 Thrice seven times the kings of earth, 
 Great though he, the chieftain trembles 
 At great Bhishtna's ^ mightier worth ! 
 
 * Durycidhana's father, who banished the Pandava brothers after 
 they had staked and lost their kingdom. 
 
 t Parasurama, a Brahman and son of Jamadagni, is said to have 
 conquered and slaughtered the Kshatriyas twenty-one times. The 
 struggle for supremacy which went on for centuries between the priests 
 and kings of India (as in Europe in the Middle Ages) is darkly indicated 
 in Parasnrama's story. 
 
 J Bhishnia, a great-uncle of Yudhishthira and Duryodhan alike, was 
 the mightiest of the mighty warriors among the Kurus. He is said to 
 have been safe from death except by his own will.
 
 I50 LAYS OF ANCIENT INDIA 
 
 Death is powerless, death is conquered 
 
 By that chief's resistless power ; 
 Trembles earth when mighty Bhishma 
 
 Wields his bow in battle's hour ! 
 Doughty Drona ! * in the battle, 
 
 Speeding an-ows in his ire, 
 Like a world-consuming furnace 
 
 With its quivering tongues of fire ! 
 Fiery Kama f learnt his lessons 
 
 From great Jamadagni's son. 
 Death himself, in Kama's presence 
 
 Owns a terror, strange, unknown ! 
 These are chiefs, believe me, monarch, 
 
 Whom in battle thou shalt face ! 
 Hence let Arjun with due penance 
 
 Seek celestial arms and grace. 
 Let him seek that gift of prowess 
 
 Gods themselves by penance crave, — 
 This, monarch, is my mission, —   
 
 Win the gift that speeds the brave." (23) 
 
 Then the great and mighty Arjun 
 Stept forth reverent and slow, 
 
 Bowinf? to Yudhishthir's mandate, 
 Like a student meek and low. 
 
 * Drona, a Brahman, and preceptor of the Pandavas and of Dnrj-od- 
 hana in arms. He was famed for forming phalanxes in battle. 
 
 t Kama, king of Anga or East Behar, was a fiery and wild chief, 
 and was favoured by Dnryodhana, because he was the only warrior 
 among the princes of the age who was a match for Arjima in archery 
 and skill of arms.
 
 VY ASA'S INSTRUCTIONS 151 
 
 And the gift, the fiery manti^a, 
 
 Issuing from the holy saint, 
 As the sunlight falls on lotus, 
 
 So unto great Arjun went ! 
 And the mantra's sacred radiance. 
 
 Which the hero proudly wore, 
 Quickly oped his eye of reason, 
 
 Taught him secrets of deep lore ! 
 And his form betokened glory, 
 
 And his heart was fixed and strong, 
 Urging penance pure and holy, 
 
 Vyasa spoke to Arjun young. (27) 
 
 " Strengthened by this mantra, Arjun ! 
 
 Yielding thy own place to none, 
 Girt in arms perform thy penance. 
 
 Unto fasts, ablutions prone. 
 Let this Yaksha lead thee, youth ! 
 
 To the lofty golden hill,— 
 There you do your sacred penance, 
 
 Please great Indra, do his will." (29) 
 
 Thus speaking to the mighty chief 
 
 The saint evanished from his view, 
 Obedient to his sacred word 
 
 Appeared the Yaksha, faithful, true. 
 The Yaksha bowed and felt a love 
 
 For Arjun, gentle in his speech ; 
 The pure are quick in confidence. 
 
 And fi'iendship is not far to reach. (31)
 
 152 LAYS OF ANCIENT INDIA 
 
 As dai'kness fills Sumeru's bowers 
 
 When slow the god of day departs, 
 The parting from the mighty Arjun 
 
 Filled with grief his brothers' hearts. 
 Dispelled awhile by sense of duty, — 
 
 Albeit so strong was brothers' love, — 
 The sorrow of the parting brothers, 
 
 Though keen, did not oppressive prove. 
 And hope and trust in Arjun's might. 
 
 And bitter hatred of the foe, 
 And confidence in Arjun's power 
 
 Dispelled the brothers' common woe. 
 As darkness leaves the hours of day 
 
 And seeks the stillness of the nierht. 
 Thus sorrow left the mighty chiefs, 
 
 And fell on Krishna * in its might. 
 As flakes of snow the lotus fills 
 
 Spontaneous tear-drops filled her eye, 
 Nor could she weep, for tear-drops shed 
 
 Might be an inauspicious sign ! 
 One look she gave, 'twas dear to soul, — 
 
 And Arjun caught the parting grace, — 
 His treasure and memento dear 
 
 Through pathless woods and wear}- days. 
 Bv grief her tender heart was wrunsr. 
 
 Like summer rills by tuskers soiled ; 
 Her voice was choked with tears restrained, 
 
 She spoke in accents sweet and wild. (2,8] 
 
 * Krishna (with a long <1) is a name of Dranpadi. Krishna (with a 
 short a) is the name of the Yadava chief, the ally of the Pandavas.
 
 VY ASA'S INSTRUCTIONS 15; 
 
 " Restorer of our ancient fame, 
 
 Now trailed in mire by foemen's art, 
 Until thy mighty penance ends, 
 
 Our absence should not pain thy heart. 
 In fame's pursuit, in pleasure's quest, 
 
 In deeds which glorious records fill, 
 Unfailing: Fortune leans to him 
 
 Who labours with a mighty will ! 
 To rule the world was Kshati'iya made, 
 
 His wealth is conquering power in strife ! 
 Disgrace, alas ! has quenched that power, — 
 
 To true-born warriors dear as life ! 
 Disgrace, which kings in distant lands 
 
 Have doubting heard, heads bent in shame ! 
 Which stains our former stainless worth, 
 
 Our world embracing mighty fame ! 
 Disgrace, which wipes our former deeds. 
 
 And hides in gloom our glory's blaze ! 
 Which wipes our future prospects fair. 
 
 As evening wipes the sun's last rays ! 
 Disgrace by hated foemen dealt, — 
 
 This bitter thouo-ht is cruel, smart ! 
 Disgrace which in thv absence, chief! 
 
 Will freshen in this sorrowing heart. (44) 
 
 " How changed thou art ! like wounded tuskers. 
 
 Prowess lost, and glory faded. 
 Deprived of power by foemen's wile, 
 
 Like day by clouds of autumn shaded ! 
 Thy arms unused have lost their glow. 
 
 Nor deck thee as they did of yore ;
 
 154 LAYS OF ANCIENT INDIA 
 
 Thy form how changed, like summer lakes, 
 
 Now faded by the loss of power ! 
 Duhsasan drag'sred me bv this hair ! 
 
 Untied they are, their lord is fate ! 
 On thy great fame they cast reproach, 
 
 Oh ! art thou Dhananjay * the great ? 
 A Kshatriya he who can protect — 
 
 A bow is useful in the war —   
 But vain their import if they fail 
 
 In virtues by their name they bear. 
 Thy warlike virtues, all but dead, 
 
 Ingloriously thy rise await, 
 And seem to share our common grief. 
 
 And imitate our common plight ' (49) 
 
 " But rash thv foemen thee insult. 
 
 As tuskers touch a lion's mane ! 
 Duty for thy worth elects thee, 
 
 As the day elects the sun ! 
 A hero's deeds all deeds excel. 
 
 And fill the glorious rolls of fame ; 
 A hero's name holds foremost place 
 
 When men their mighty chieftains name ! 
 Then be a hero ! do thy deeds, — 
 
 And if perchance within thy heart, 
 A thought of us awakes a pang, 
 
 May Indra every grief avert ! 
 In sacred spots, from dangers free. 
 
 May all thy time in safety jDass ; 
 
 * A name of Arjuna. Duhsasana, a brother of Duryodhana, dragged 
 
 Draupadi by the hair after Yudhishthira had lost his kingdom. Drau- 
 
 adl declined to braid her hair after that till that insult was revenged.
 
 VYASA\S INSTRUCTIONS 155 
 
 Beware the wicked, impure foes 
 
 Who turn against the pure, alas ! 
 Thy duty calls thee ! Arjun, go ! 
 
 Perform the saint's behest in peace ; 
 And all our dearest hopes fulfilling, 
 
 Come thou to our dear embrace ! " (54) 
 
 Thus spoke Drupad's noble daughter, 
 
 Deepening his resentment high ; 
 And he crimsoned in bis anger 
 
 Like the sun in northern sky ! 
 Accoutred in his mighty weapons, 
 
 Fancying all his foes before, 
 As spells assume a power terrific. 
 
 He a form terrific wore ! 
 The bow before which foemen trembled, 
 
 Famed by many a mighty deed. 
 The quivers never seen by foemen, 
 
 And the long and shining blade, 
 And his gem-bespangled armour. 
 
 Like the star-decked sky, — be wore ! 
 Scars by Indra's darts inflicted, 
 
 Hid by glory evermore • 
 Guided by the faithful Yaksba 
 
 He unto the mountains hied, 
 Filled the hearts of saints with sorrow, 
 
 As with tears the chief they eyed. (59) 
 
 A heavenlv music filled the realms on high. 
 And fragrant blossoms gently fell from sky. 
 And the sea with breakers ever restless 
 Clasped the earth to whisper words of sweetness! (60)
 
 BOOK IV. 
 
 AUTUMN FIELDS. 
 
 Now Arjun came to peopled lands, 
 
 All fresh and blooming as a bride ; 
 The tnneful birds flew in the sky, 
 
 The crops were rich in golden pride ! 
 And antnmn's charms, before him spread, 
 
 A scene of beauty seemed to make ; 
 The corn that bent with golden ears, 
 
 The winding path, the lotus lake ! 
 And fish whose glancing movements stole 
 
 The beauty of a woman's glance ; 
 And lakes whose lotus blossoms seemed 
 
 Like eyes uplifted in a trance ! 
 And stretching fields of growing rice 
 
 Still standing on a watery sheet, 
 Where oft the lily raised its head, — 
 
 Beauteous things harmonious met ! 
 So still the water, pollen decked, 
 
 On land the lilies seemed to grow, 
 Until some glancing fish disturbed 
 
 The sweet illusion of the show ! 
 
 And Arjun saw the beauteous sands. 
 
 All pure and white as unstained sheet, 
 
 156
 
 AUTUMN FIELDS 157 
 
 And marked with waving lines by water, 
 Receding in the antumn's heat ! (6) 
 
 The rustic maid upon her locks 
 
 The scarlet blossom placed with pride ; 
 Her eyebrows caught the pollen dust, 
 
 Her bright red lips its colour vied ! 
 And bright she stood in morning's light, 
 
 And wore a lotus on her breast ; 
 Her skin was moist with honest toil. 
 
 And fragrant with the lotus dust ! 
 And ou her ears she hung two lilies, 
 
 Sweet as glances from her eye; 
 And Arjun in her saw the charms 
 
 Of autumn in their full display ! (9) 
 
 The lowing herds returned from fields. 
 
 Where they had grazed the previous night ; 
 Their eagerness to meet their calves, 
 
 Their streaming udders pleased his sight ! 
 Fed in autumn's pastures rich. 
 
 The bull victorious in the fight, 
 Bellowing, breaking banks of rivers, 
 
 Seemed, — incarnate form of might ! 
 Slowly fi-om the banks of rivers 
 
 Herds of snow-white cows withdrew, 
 As if the beauteous silver streams, 
 
 White garments from their persons drew. 
 With brother's love their cattle tending, 
 
 In woods a home's affections bearing, 
 The cow-herds lived among the cattle. 
 
 All their simple habits sharing ! (i 3)
 
 158 LAYS OF ANCIENT INDIA 
 
 The village maiden churned the milk, — 
 
 Her face was like the lotus fair, 
 Her teeth were like its beauteous leaves, 
 
 Like restless bees oft moved her hair ! 
 She held her breath, her red lips moved, 
 
 And like a creeper soft she stood, 
 And gently moved her beauteous frame 
 
 As with her hands she turned the rod ! 
 A deep sound from the vessel rose. 
 
 Still as the chui-ning rod went round ; 
 The startled pea-hen in the yard 
 
 Half thought it was the thunder's sound ! 
 With toil her heaving bosom throbbed, 
 
 And languid was her eye's soft glance, 
 And thus she vied in rustic beauty 
 
 Courtly maidens at a dance ! (17) 
 
 He went by paths no longer winding, 
 
 Through the crops by cattle eaten ; 
 The thickened mud was marked by cart wheels. 
 
 And by steps the path was beaten. 
 Beauteous as a saint's retreat 
 
 He saw the rustic homesteads smile, 
 Where, simple in their thoughts and ways. 
 
 The rustics lived by honest toil. 
 Thus autumn's varied charms to scan, 
 
 With gladdened eyes pleased Arjuu sought ; 
 With gladdened heart the Yaksha spoke, 
 
 Reading his companion's thought. (20) 
 
 " This cloudless time with crvstal waters, 
 Comes the tiller's toil to bless ;
 
 AUTUMN FIELDS 159 
 
 Like a liappy life's fruition, 
 
 May it bring to thee success ! 
 The corn assumes its golden hue, 
 
 The streams are cleai-, the earth is dry ; 
 From charms the rainy time displays, 
 
 To autumn's fresher charms we fly ! 
 What though no white cranes deck the sky, 
 
 Nor are the skies with rainbows graced ; 
 The autumn sky hath beauty rare. 
 
 And beauty unadorned is best ! 
 What though the god of rains is gone, 
 
 Nor lightnings deck the clouds now pale ; 
 Like sorrowing; wives the autumn clouds 
 
 In paler grace are lovely still ! 
 What though the peacock's loveless notes * 
 
 Are loud and harsh, nor please the ear ; 
 The loving notes of autumu songsters 
 
 To the lover's heart are dear ! 
 What golden crops, — rich in their beauty, 
 
 With their load of ears bent low ! 
 They bend as if to feel the fragrance 
 
 Of the flowers that spring below ! 
 What beauteous lakes, — green with their plants, 
 
 And scarlet with the lotus bloom, 
 And golden with the ripened corn. 
 
 Like molten rainbow varied seem ! 
 What nymph-like groves, — they smile in flowers. 
 
 And in the blue buds ope their eyes, 
 
 * The rains are supposed to be the season of love for peacocks. 
 Hence peacocks hear the sound of thunder with delight and joy ; and 
 after the rains their note is loveless and harsh.
 
 i6o LAYS OF ANCIENT INDIA 
 
 And lotus dust by zephyrs driven 
 
 Clothe tliem in a fairv dress ! 
 What snow-white clouds make cool the day, 
 
 In balmy skies no lightning lowers ; 
 How cool the breeze with watery spray, 
 
 How sweet with fragrance from the flowers ! 
 Above, the happy white-winged birds 
 
 Are flying, twittering as they fly ! 
 Or are the quarters of the heavens 
 
 Holding converse in the sky? (30) 
 
 " From the rich autumnal pastures, 
 
 Eager to their village home, 
 Sweet milk from their ndders streaming, 
 
 How the cows to young ones come ! 
 Noble, gentle, tender beings, 
 
 Nourishers of the humankind ! 
 How the mothers ioin their vounof ones, — 
 
 Like sweet hymns to offerings joined ! 
 Blithe the song the milkmaid singeth. 
 
 Sweet as strains the Kokils weave ! 
 How entranced yon herd of antlers. 
 
 Listen, — and their pastures leave ! 
 In the lakes the reeds are bending, 
 
 As to court yon lotus fair ! 
 But disdainful is that beauty. 
 
 Pale the reeds with chill despair ! 
 Sweet the breeze with lotus pollen, 
 
 Saturate with cooling spray ; 
 And like giddy thoughtless men 
 
 Yon wind-blown bee has lost his way !
 
 AUTUMN FIELDS l6i 
 
 How beauteous green yon fliglit of birds, 
 
 Their beaks in glorious crimson shine ; 
 How golden is the corn they bear, 
 
 Is it' a checkered rainbow's line ? " 
 While thus he spoke, before him stood, 
 
 Concealing the bright god of day, 
 Like fleecy clouds in masses piled, 
 
 The towering range of Himalay ! (37) 
 
 Darksome forests in his valleys spread, 
 But snow eternal graced his lofty head ! — 
 He seemed the god, who wears a dusky dress, 
 Who holds the plough, and wears a ruddy face.* (38) 
 
 * Baladeva, holder of the plough, fair in complexion, and often ruddy 
 with the flush of wine.
 
 BOOK V. 
 
 THE HIMALAYAS. 
 
 The towering Himalaya rose, 
 
 Surpassing- mighty Meru high. 
 To view the limits of wide space, 
 
 Perchance to scale the lofty sky ! 
 Eternal sunshine on his face, 
 
 His back in ceaseless gloomy night, 
 Like Siva in dark tusker-skin, 
 
 His face with radiant smiles all bright ! 
 Dwellers of earth and sky and heaven 
 
 Mutually unseen here dwell ; 
 This range, itself a perfect world. 
 
 Displaying Sarabhu's mighty skill ! 
 All white the heaven-kissing peaks, 
 
 With glittering gold the plateaus streaked. 
 And bright as autumn's Heecy clouds 
 
 With golden glittering lightning decked ! 
 Like peopled towns the mountain plateaus 
 
 Streaked with gems which silk-like beam, 
 And creeper grots by nymphs frequented 
 
 Which like sylvan dwellings seem ! 
 Aloft, the rainless, sparkless clouds. 
 
 In white and fleecy masses piled, 
 
 Are like the mountain's giant wings, 
 
 Far-extending, vast and wild ! (6) 
 162
 
 THE HIMALAYAS 163 
 
 Wild tuskers gore the rocky banks, 
 
 Which many a costly mine conceal ; 
 And sacred rills their waters pour. 
 
 Which every pious wish fulfil ! 
 And mountain gems shine with a ray, 
 
 As of the soft-hued crimson flower, 
 And shed o'er plateaus, streaked with gold. 
 
 The chastened lifrht of evening hour ! 
 Untold Kadambas grace the scene, 
 
 The Tamal lends its cooling shade. 
 And mip-htv tuskers range the wood 
 
 Where melting snow falls in cascade ! * 
 In priceless gems the peaks are rich, 
 
 The vales with beauteous creepers blessed ; 
 Wild torrents flow through flowery banks, 
 
 And trees are with wild blossoms graced ! 
 And mountain nymphs bedecked in gold 
 
 Oft frolic in the sparkling rills ; 
 And Nagas, fond of trees and creepers, 
 
 Love to dwell in wooded hills. 
 And fleecy clouds with rainbow graced 
 
 Oft rest the gem-decked peaks around. 
 And seem like snowy mountain peaks 
 
 Until ye hear the thunder's sound! (12) 
 
 * This verse, like many other verses of this Book, is, in the orisjinal 
 unsurpassed in the beauty of its alliteration. But the beauty of his 
 verse serves to veil the poet's somewhat imperfect knowledge of the 
 scenes he describes ! Mountain gems do not in their native state 
 shine with the lustre of silk or of flowers or of the evenino' ; streaks 
 of gold are not seen on the surface of plateaus ; the Ivadauiba and the 
 Tamal trees do not grow in the higher latitudes of the Himalayas ; and 
 wild tuskers do not range in the latitudes where the meltinf^ snow falls 
 in cascades I
 
 1 64 LAYS OF ANCIENT INDIA 
 
 Sweet-voiced ducks and lilies grace 
 
 Pure Manasa ! thy waters cool, 
 "Where Uma often meets her lord, 
 
 Begirt by troops, but calm in soul ! 
 And oft his worshippers recall 
 
 Tripura burnt by Siva's ire, 
 When lighting planets in the sky 
 
 Flames forth at night the forest fire ! 
 And rolling down from mighty plateaus, 
 
 Spreading in a mass of spray, 
 And winding through deep rocky gorges, 
 
 Ganga shines like Chamar * gay ! 
 And Arjun's mind was struck with wonder 
 
 At this great, this glorious sight ; 
 And unto him thus spoke the Yaksha, 
 
 Words appropriate, soft and sweet. (i6) 
 
 " Sacred range ! whose snow-white turrets 
 
 Pierce the lofty vault of heaven, 
 Sinful mortals view these mountains, 
 
 And their sins are all forgiven ! 
 Its deeper parts like Brahma's Self, 
 
 In sacred Sastras faintly told, 
 Are unto mortals all unknown, — 
 
 The outer ranges they behold ! 
 Here creeper grots are rich in flowers. 
 
 And lucid lakes in lilies blown ; 
 And haughty nymphs, wooed by their swains, 
 
 A sweet and soft emotion own ! 
 
 * Fan made of the snow-white tail of the mountain yak.
 
 THE HIMALAYAS 165 
 
 And aye, this mountain fills the earth 
 
 With wealth above all worlds, I ween, 
 And mortals by Kuvera's gift * 
 
 Their dearest wishes here obtain ! 
 The wealth of all the worlds combined 
 
 The sacred Himalay excels, 
 For here in grace and power divine 
 
 Great Sambhu with his Urn a dwells ! 
 Who freed from sins and mortal life 
 
 Seek Brahma's holy mansion pure, 
 They seek it here in contemplation. 
 
 As in S^stra's sacred lore! (22) 
 
 " Oft in these vales celestial footprints, 
 
 Garlands cast away and pale, 
 And beds of flowers in sweet disorder, 
 
 Tales of secret love they tell ! 
 And on these hills by worlds adored 
 
 The plant at night its flame gives forth, f 
 As glory shines on virtuous kings 
 
 Attained by might and pious worth ! 
 And in the groves which bend with flowers 
 
 His lay the sweet-voiced Kokil trills, 
 And tuskers feed on watery plants 
 
 Beside the cool and shaded rills ! 
 And oft they rub their scented heads 
 
 Upon the gnarled forest tree. 
 The mango scent excites the Kokil, 
 
 And attracts the maddened bee ! 
 
   God of wealth, supposed to live in the Himalayas. 
 t Certain plants growing in the mountains are supposed to emit a 
 light by night.
 
 1 66 LAYS OF ANCIENT INDIA 
 
 Beside these sweetlv sounding^ rills 
 
 Celestial maidens often rove, 
 And drink the drink of gods, — the nectar, 
 
 Which the gods and Nagas love ! 
 And as they rest in creeper grots, 
 
 And soft the gentle breeze sweeps bv, 
 Faint with love's toil, they feel its charm, 
 
 Nor seek their homes in upper sky! (28) 
 
 "Here sweet-eved Uma sought her lord, 
 
 By rites and penance duly made ; 
 And Siva here in love's sweet tremor 
 
 Clasped the blushing mountain maid ! 
 Gods and Asurs, for the nectar, 
 
 Erst with AJandiir churned the sea,* 
 Bearing still the serpent's trail, 
 
 Here Mandfir scales the loftv skv ! 
 And crystal rocks in masses piled 
 
 Reflect the red sun's radiant beams, 
 And chastened by the sapphires blue 
 
 The dav like softer moonlight seems. 
 And on the ripples of the lake, 
 
 As sweet as woman's flashing eye, 
 The lotus bud is gentlv moved 
 
 By gentle zephyrs from the sky ! (32) 
 
 "When sweet-eyed Uma gave her hand 
 To Siva by these mountain lakes, 
 
 * The nectar was obtained from the sea, churned by the gods and the 
 Asuras. The hill Mandara was the churning rod, and the great serpent 
 allowed himself to be used as a rope to turn the rod with !
 
 THE HIMALAYAS 167 
 
 Her hand was twined with sacred grass, 
 
 And Siva's hand was twined with snakes ! 
 And crystal rocks with sunbeams lit 
 
 Sent forth a bright and dazzling ray, 
 And heightened more the light of sun 
 
 And beautified the sacred day ! 
 And on Kailasa's lofty peak, 
 
 Round which revolves th' unwearied sun, 
 To please great Siva, lord of hosts, 
 
 Kuvera built his beauteous town ! 
 There sparkling rays of crystal rocks 
 
 In brilliant tints harmonious blend, 
 And to the eye of the beholder 
 
 Strange delusions often lend ! 
 Eternal verdure decks the fields, 
 
 The soft green woods enchant the view, 
 And trees with blossoms ever crowned 
 
 Nor fade nor wear the yellow hue ! 
 The emerald's rays, like fresh green grass, 
 
 Deceive and tempt the forest deer, 
 And with a soft and chastened radiance 
 
 Mino-le with the sunbeams clear ! * 
 And the pollen from the blossoms, 
 
 Wafted from the flowering trees, 
 Like a golden canopy 
 
 Floats upon the evening breeze! (39) 
 
 * We are afraid our friend the Yaksha is taking a somewhat undue 
 advantage of Arjuna's credulity and faith ! Sapphires in their native 
 state scarcely turn the day into moonlight by their azure glow ; 
 crystal rocks scarcely delude the eye ; and the forest deer is too knovv- 
 inf to mistake for grass such emeralds as maj' lie on the surface of the 
 rocks. But the indulgent reader will make allowance for the Yaksha's 
 "local patriotism/' or his poetic tire !
 
 i68 LAYS OF ANCIENT INDIA 
 
 " Oft at early dawn are seen 
 
 Unequal footprints by the rills, 
 For Uma with the mighty Siva 
 
 Loves to haunt these sacred hills ! 
 And oft at noon, through leafy trees, 
 
 The day-god's struggling, radiant beam 
 Strikes on the bright and crystal rock, 
 
 And makes it like a mirror gleam ! 
 And oft at night, on distant peaks, 
 
 Great Siva's snow-white bull is seen, 
 And wondering females gaze and ask, 
 
 Is it the full-orbed rising moon ? 
 What though the rainbow's broken arch 
 
 On fleecy clouds is faint and pale. 
 Borrowing fulness from the gems 
 
 It bends sublime o'er rock and vale ! 
 What though the gloom in moonless 
 nights 
 
 O'ershadows valley, hill and lea, 
 The moon on Siva's ample crest 
 
 Pours forth a light on flower and tree ! (44) 
 
 " Yonder hill with golden caverns 
 
 Is to mighty Indra dear ; 
 How its peaks with golden lustre 
 
 Woods and spreading forests cheer ! 
 And oft when mountain breezes blow, 
 
 And move luxuriant creepers thick, 
 The golden beams of that bright hill 
 
 Even like the flashing lightning break !
 
 THE HIMALAYAS 169 
 
 Celestial tuskers range that hill, 
 
 And shake the scented Chandan tree ; * 
 Before their might all earthly creatures 
 
 In their terror turn and flee ! 
 And sapphires here with azure tints 
 
 Make soft the sun's effulgent ray ; 
 And darksome clouds in glorious masses 
 
 Temper here the light of day ! (48) 
 
 *' There Kshatriya-like thy penance do, 
 
 As by the saintly Vyasa told ; — 
 Bv noble efforts, constant toil. 
 
 Achieve their fame the great and bold ! 
 May Siva grant thee strength and might, 
 
 Bestow on thee his blessed grace ; 
 And be the gods thy constant help, 
 
 And bless thy labours with success ! " 
 Thus spoke, and hied unto his home 
 
 The Yaksha, gentle, kind, and good ; 
 And Arjun pensive saw him part. 
 
 And for a moment sorrowing stood. (51) 
 
 He reached the hill, uncrossed by living wight, 
 With luscious fruits and blossoms on its height ; 
 And as he gazed upon the lofty hill, 
 Great thoughts of noble deeds his heart did fill ! (52) 
 
 * The Chaudana is the Sandal tree. Elephants and snakes are 
 supposed to be fond of this tree.
 
 BOOK vr. 
 
 A RJ UNA'S PENANCE. 
 
 Arjun, on liis penance bent, 
 
 Followed Gans^a's rockv course, 
 Scaled the hill, as Vishnu * mounts, 
 
 The golden bird which heavenward soars. 
 Forest trees like worshippers 
 
 Sang his praise with hum of bees, 
 Bent their heads and rained their blossoms, 
 
 Gently shaken by the breeze ! 
 And the sweet and scented zephyrs, 
 
 Saturate with Gauga's spray. 
 Softly blew on Arjun's forehead, 
 
 And embraced him in their play ! 
 And the roar of wild cascades, 
 
 Wafted o'er the woodland hum, 
 And the notes of forest birds 
 
 Stirred him like the beat of drum ! (4) 
 
 Cascades and rapid mountain torrents 
 Sweep the tall trees in their course, 
 
 But the gentle bending creeper 
 Escapes their wild resistless force. 
 
 * Vishnu, with Brahma and Siva, forms the Trinity of the Hindu 
 
 religion. The golden Garuda, like Jupiter's eagle, is Vishnu's 
 
 favourite bird. 
 
 170
 
 ARJUNA'S PENANCE \7i 
 
 And tuneful ducks before bini fly, 
 
 And with tlieir ^'oices fill the brake, 
 In burnished gold swim on the waves, — 
 
 A golden mantle on the lake ! 
 In deepest wilds the tuskers roam, 
 
 And mark the banks with many a scar ; 
 The swarming bees fly to the spot, 
 
 And streaming moisture scents the air ! 
 Tlie golden Chakravak is lost 
 
 Midst waves in golden tints that shhie, 
 And Arjun hears the tender female 
 
 Call her mate in gentle tone ! 
 Varying tints upon the stream 
 
 Proclaim the gems in rocks below, 
 As colours on the changeful face 
 
 The workings of the mind oft show. 
 But oft the surges, lashed by wind, 
 
 Spread far and wide their foam awhile, — 
 White as Ketak's snowv flower, — 
 
 Briolitenine: the woods with their bright smile ! 
 But mark those spots, like peacock's feather, 
 
 Floatino- on the lucid wave : 
 Wild elephants their juice exude. 
 
 As they within the waters lave. 
 And Arjun views the yavvning oyster?, 
 
 Lviner on their sandv bed, 
 Beauteous with their glistening pearls,* 
 
 Or are they tears in sorrow shed ? 
 
 * Like inany an enthusiastic modern traveller, Arjuna must have 
 had a lively imagination to discover pearl-oysters in Hinialayau 
 lakes !
 
 172 LAYS OF ANCIENT INDIA 
 
 The creeper's crimson budding slioot, 
 
 Which oft the snowy dewdrop tips, 
 Recalls unto the lover's mind 
 
 His nymph's fair teeth, her maddening lips ! 
 And tuskers gambol in the wave, 
 
 And frolic in the streamlets fair ; 
 The waters own their mighty lords, 
 
 And odours scent the loaded air ! 
 But often from the placid lake 
 
 The coily snake darts in the air, 
 And breathes its poisoned breath in bubbles 
 
 White as clouds in autumn fair. (15) 
 
 Arjun many a streamlet crossed, — 
 
 With fishes, bright as woman's eye, — 
 Like maidens waiting on their queen, 
 
 The streamlets to great Ganga hie ! 
 And then he scaled the towerino- hill 
 
 And found a spot, aloue, apart, 
 Begirt by many a flowering tree. 
 
 And pure as purity of heart ! 
 The creepers decked with forest flowers, 
 
 And trees where fruits in clusters hung, 
 Inclined great Arjun's pious heart 
 
 To pious rites and penance long. 
 By rules ordained he fixed his heart 
 
 On penance which the saintly know ; - 
 
 What though the penance was severe, 
 
 Who conquers self can feel no woe. 
 He quelled his passions by his will, 
 
 Dispelled all sins by virtue's light,
 
 A RJ UNA'S PENANCE [73 
 
 And rose in merit day by day 
 
 Like waxing moon of antumn night. 
 All thonghts and cravings of the llesh 
 
 By contemplation were dispelled, 
 Until a righteous holy peace 
 
 Great Arjun's saintly bosom filled. 
 By holy hymns and worship due 
 
 He sought the mighty King of skies, 
 And in his heart harmonious dwelt, 
 
 A lofty power, — a holy peace ! (22) 
 
 He wore his plaited manlike locks 
 
 Red as anchorites should wear ; 
 The tall tree wears its crest of leaves 
 
 Fringed by morning's red beams fair ! 
 Begirt in arms ! — but like great saints 
 
 In holy deed and gentle soul ! 
 The forest creatures knew his love. 
 
 For love of heart endeareth all ! 
 The breezes softly blew on him, 
 
 And shed a fragrance as it went; 
 The tropic sun forgot its heat, 
 
 And but a chastened radiance lent. 
 And when the hero plucked the flowers, 
 
 The statelv tall trees bent their head ; 
 The earth put forth her tender grass 
 
 To make the hero's nightly bed ! 
 The cloudless sky auspicious sent 
 
 Untim.ely rain the dust to lay ; 
 And kindly nature helped his toil, 
 
 And nursed the hero night and day.
 
 174 LAYS OF ANCIENT INDIA 
 
 The blossom of his glorious fate 
 
 By laws divine its fruit thus bore ; 
 
 But signs like these moved not his heart, 
 The great are firm for evermore ! (28) 
 
 Great Indra's menials in the forest 
 
 Heard of Arjun's rites severe, 
 His mighty merit, lofty virtue, — 
 
 To their monarch went in fear. 
 Before the monarch of the sky 
 
 The menials their obeisance made. 
 And in a humble graceful speech 
 
 Thus of the unknown hermit said. (30) 
 
 " Like a luminary of the sky, 
 
 Though clad in barks, on yonder hill, 
 A man intent on purpose high 
 
 Doth penances ! And earth is still ! 
 In arms, whose muscles snake-like coil, 
 
 He holds a mighty powerful bow ; 
 But gentle are his deeds and rites, 
 
 No gentler hermit lives below. 
 The wind blows soft, the sward is green, 
 
 And gentle rains the dust allay ; 
 By worth subdued the elements 
 
 In one accord obeisance pay. 
 The forest beasts their strife forget. 
 
 And listen to his beck and word ; 
 For him the trees with blossoms wait, 
 
 The mountains own him as their lord !
 
 A RJ UNA'S PENANCE 173 
 
 His toil bespeaks a purpose liigli, 
 
 His mien denotes success is near ; 
 A gentle hermit ! but liis eye 
 
 Instils a sense of secret fear ! 
 If from great saints be counts descent, 
 
 From Daityas sprung or kingly line, 
 We know not, Lord ! Nor why in woods 
 
 He penance doth and rites divine. 
 Perchance he toils for purpose high. 
 
 Perchance it is our ignorance, 
 But as we feel, so speak we, Lord ! 
 
 We foresters ai'e poor in sense ! " (j/) 
 
 Dear to Indra, what they told 
 
 Of holy rites which Arjun did ; 
 But wishing still his faith to trv, 
 
 His risinof iov within him hid. 
 Awhile he thought ; and then pretending 
 
 Not to know great Arjun's mind, 
 He sought for means to trv the saint, 
 
 And to the nymphs spoke soft and kind. (39) 
 
 " Sweetly subtle, gently piercing, 
 
 Heavenly nymphs ! your eye's keen dart ! 
 No arrow speedeth in its flight 
 
 So true, unerring, to the heart ! 
 For righteous lore seek anchorites 
 
 To conquer sins and ills of life ; 
 That potent lore, obtained by toil. 
 
 Before your merry glance is weak !
 
 176 LAYS OF ANCIENT INDIA 
 
 All lovely things in universe. 
 
 All beauteous form and winning charm, 
 Combine to shape your heavenly grace ! 
 
 Then wield that grace, the saint disarm   
 Go forth with sweet musicians skilled, 
 
 Destroy the mortal's useless rite ; 
 Great anchorites have felt thy power, 
 
 A youth will feel thy conquering might ! 
 'Tis sure he seeks for joys of earth 
 
 But by the conquest of his foe ; 
 Who seeks for heaven strives not so. 
 
 Who seeks for peace wields not the bow ! 
 And dread not from a mighty warrior 
 
 Curse, as from an anchorite ; 
 For kind to females, full of sweetness 
 
 Are great warriors in their might." 
 Honoured thus with high behest 
 
 The nymphs bowed to great Indra's will. 
 And with a lovelier beauty shone, 
 
 For honours heightened powers instil ! (46) 
 
 The nymphs obeisance made, and slow retired. 
 With lovelier charms and pleasing hopes inspired ; 
 And Indra with his lotus eyes gazed still 
 Upon their swelling charms, nor gazed his fill ! (47)
 
 BOOK VII. 
 
 THE NYMPHS. 
 
 The beauteous nymphs then left the sky, 
 
 Attended by Gandharvas skilled, 
 And joyous notes of drum and shell 
 
 And sound of cars the blue vault filled. 
 And eager denizens of the sky 
 
 Poured forth to greet them as they went ; 
 The orb of day with upward beams 
 
 Upon the nymphs his radiance lent. 
 The toil of the unwonted march, 
 
 The blowing breeze, the sun's bright shine, 
 Crimsoned their blushing cheeks and brow 
 
 As with the gentle flush of wine ! 
 Celestial coursers fresh and powerful 
 
 Drew the cars with speed of wind ; 
 Scarce the wheels did seem to roll, 
 
 But sky and space flew quick behind ! 
 From regions far, close to the sun. 
 
 Where his red rays are bright and strong, 
 Far far they went, where like a braid 
 
 Celestial Ganga, rolls along. 
 Cooling zephyrs, gently blowing, 
 
 Saturate with Ganga's spray, 
 
 '" M
 
 178 LAYS OF ANCIENT INDIA 
 
 Scented by the heavenly lotus, 
 
 Cheered the damsels on their way. 
 And in many a fold the clouds 
 
 Spanned the space "twixt earth and sky, 
 And the steeds by drivers checked 
 
 Lighted on the earth from high. 
 The scented woods of Himalay, 
 
 Blooming creepers, beauteous trees, 
 Hailed the heavenly nymphs with joy, 
 
 Honoured by their matchless grace ! (8) 
 
 And now the nymphs in quest of flowers 
 
 Wandered through the woodland way, 
 Unheeding many a shrub and blossom, 
 
 So thick the flowers, so merry they ! 
 The maddened bee forsook the bush 
 
 To cull the nectar fi-om their arms ; 
 Their pink white hands were like young shoots, 
 
 Their fingers wore the blossom's charms ! 
 Sweetly flowed the mountain rill, 
 
 Her sands were robed with Kusa chaste, 
 And graceful strings of tuneful ducks 
 
 Like chain of gold bedecked her waist ! 
 Cascades in silver masses fell. 
 
 And spread afar in ripples bright ; 
 And all the wild woods seemed to smile 
 
 With the spray so pearly white. 
 And creepers oped their gentle blossoms 
 
 Decked with strings of dark blue bees, 
 • Like tender-hearted gentle maidens 
 
 With their soft and trustful eyes '(13)
 
 THE NYMPHS 179 
 
 All around the blossoms Lung 
 
 As through the woods the damsels moved, 
 With female art, for needless help, 
 
 They asked the fond Gandharvas * loved. 
 Some nymph with lifted, blushing face, 
 
 Still hung on soft tales whispered nigh ; 
 Her idle hand no blossom culled, 
 
 The loosened robe forgot to tie ! 
 Some with iiower-buds decked her ringlets, 
 
 With her beauteous tapering arms, 
 And scarce rebuked the loving swain 
 
 Who gently clasped her swelling charms ! 
 Some sought her lover's gentle aid 
 
 To blow the pollen from her eye, 
 And scarce the lover could regret 
 
 The sweet mishap that drew him nigh ! 
 Laden with flowers the nymphs returned 
 
 From flowering woods, — a merry band, 
 Their wearv feet scarce kiiew the wav. 
 
 And often slipped on even land ! 
 Their girdles rich in sparkling gems, 
 
 Hung: loose below their slender waist : 
 The loosened zone proclaimed their languor, 
 
 And their panting heaving breast ! 
 Their velvet cheeks were dewed with toil, 
 
 Like lotus dimmed with streaks of snow ! 
 The gods in rapture viewed the nymphs, 
 
 Their languid charms, their movements 
 slow ! (20) 
 
 * Celestial musicians, loved by the nymphs.
 
 I So LAYS OF ANCIENT INDIA 
 
 To Gauga's sparkling cooling wave 
 
 The languid damsels slow repair ; 
 Where fishes glance through lilies blown, 
 
 And notes of wild fowl fill the air. 
 The eager waters clasped the nymphs, 
 
 And played with garlands on their hair, 
 And rashly washed their Chandain paints, 
 
 In little wavelets fled afar ! 
 Some damsel hid, and others searched, 
 
 Are those her eyes or lotus bright? 
 Is that her hair or string of bees ? 
 
 Are those her teeth or lilies sweet ? 
 Some nymph on others water threw, 
 
 Or washed and wet, yet lovelier shone ! 
 Her face was flushed, her bosom heaved, 
 
 Scarce held her robe the loosened zone ! 
 The sportive nymphs arose at last. 
 
 Like rain- washed lilies doubly bright. 
 Still sparkling with the glistening drops, 
 
 And radiant as the starry night ! ( 2 5 ) 
 
 So closed the day, and darkness fell 
 
 O'er stream and forest, far and nigh, 
 And beauty left the things of earth 
 
 And shone upon the starry sky. 
 Until the brightening eastern heaven, 
 
 Streaked with silver, faintly shone, 
 And pure and white as Ketak flower 
 
 Spread the light of rising moon ! 
 Slowly rolled the flood of light 
 
 O'er the dark and nightly sky,
 
 THE NYMPHS i8i 
 
 Like the Ganga's ruddy wave 
 
 Mingling with the azure sea ! 
 Like a disk of burnished gold, 
 
 Flooding earth and sky with light, 
 From the distant eastern main 
 
 Rose the glorious Lord of night ! 
 And he drew the veil of gloom 
 
 From the face of earth so wide, 
 As a kinsman draws the veil 
 
 For to bless a bashful bride ! (30) 
 
 At dawn the heavenly nymphs arose, 
 
 Decked themselves with jewels rare ; 
 Went to Arjun's hermitage 
 
 With sweet glances, graces rare ! 
 On tbeir feet the tinkling bells, 
 
 On their waists the sounding chain ; 
 With soft music filled the woods 
 
 Till the birds sang back the strain ! 
 Pale with penances and rites. 
 
 Clad in arras, but calm and great, 
 Peaceful as the mighty Vedas, 
 
 Arjun great at last they met ! 
 Radiant in a robe of light 
 
 On the lofty hill he stood. 
 Like the beauteous lord of night 
 
 Seemed the lord of all the wood ! 
 Pale with penances, — but great. 
 
 Warlike, — in his peaceful bower, 
 Alone, — but strong as hosts in war, 
 
 A saint,— but wielding Indra's power! (35)
 
 1 82 LAYS OF ANCIENT INDIA 
 
 To bim, more than mortals miofhtv. 
 
 Slow the artful damsels come, 
 Conscious of their matchless beauty. 
 
 Vain they know his rites and aim ! 
 Slow and soft a music soundeth 
 
 Through the glades and o'er the 
 hills ; 
 Every season brings its blessings, 
 
 And the wood with rapture fills ! 
 Eound the hermitage of Arjun 
 
 Malatis in blossoms grow ; 
 Washed by rains the lotus blossoms 
 
 With a lovelier freshness blow ! 
 On the luscious berries feastinsr 
 
 Kokils sing their joyous lay, 
 Gladdening e'en the mourner's bosom 
 
 With their wondrous melody ! 
 Breezes blow through sweet Kadambas, 
 
 Wafting peacocks' notes of love, 
 Gently fanning pious Arjun 
 
 From his rites his heart to move ! 
 Mango blossoms lend their fragrance, 
 
 Cooling zephyrs gently move. 
 Spring and winter move conjointly 
 
 Wakening gentle thoughts of love ! 
 On the jasmine's opening blossoms, 
 
 Shaken by the gentle breeze, 
 Sweet as quivering lij)s of maidens, 
 
 Love's sweet kisses press the bees ! 
 Jasmine sweet nor lilies scented 
 
 Ope so sweet, when darkness flies,
 
 THE NYMPHS 183 
 
 As upon the saintly Arjun 
 
 Oped the nymphs their merry eyes ! (43) 
 
 Before the saints the nymphs appear, 
 
 And lightly step upon the grass ; 
 Their tender feet vermilion painted 
 
 On the heather gently press ! 
 Some nymph behind her maid conceals — 
 
 From coyness, or from female art, — 
 Her sidelong glance on Arjun sends, 
 
 Betraying feelings of her heart ! 
 Another frolics on the meadow 
 
 In her blooming loveliness ; 
 The wanton zephyrs oft disclose 
 
 Her budding charms, bewitching grace ! 
 Some damsel resteth on the green, 
 
 On her fair hand her pale face raising, 
 And with her soft and languid eyes 
 
 Upon the beauteous hero gazing. 
 Another sings with thirsty lips 
 
 And frequent sighs some ancient lay, 
 And her soft eyes and heaving bosom 
 
 Speak the words she cannot say ! 
 Some sprightly nymph beside the tree 
 
 From her sweet and laughing eyes 
 Sends on Arjun tender darts. 
 
 Rapid as the arrow flies ! 
 Another damsel scours the plain. 
 
 Her loosened robes held on her breast 
 But scarce her nimble feet can move, 
 
 The slipping zone restrains her haste !
 
 i84 LAYS OF ANCIENT INDIA 
 
 But vain these blandisliments and charms, 
 And vain each winning female art ! 
 
 Still steadfast in its lofty faith, 
 
 Unmoved like rock is Arjun's heart ! (5 i) 
 
 Attended by their swains the nymphs withdrew, 
 
 And Arjun, to his purpose ever true, 
 
 With pious rites, and faith, ennobling, high, 
 
 In prayers sought the Lord of earth and sky. (52)
 
 BOOK VIII. 
 
 THE ADVENT OF INDKA. 
 
 Aejun, mighty in Lis strength, 
 
 All impure passions overcame ; 
 And to his holy hermitage, 
 
 Rejoiced at heart, great Indra came. 
 He came disguised,- — as com 3 \\\e gods, — • 
 
 Even like an ancient anchorite, 
 Wearied by a tiresome journey, 
 
 Weak in limbs and weak in sight. 
 And his crimson plaited locks 
 
 Upon his white hair mingled fell, 
 As the evening's crimson radiance 
 
 Mingles with the moonbeams pale. 
 All wrinkled with the mark of age, 
 
 His ej^es by fleecy eyebrows shaded, 
 Were like the lotus of the lake, 
 
 Its petals by a snow-fall faded. 
 But his limbs, though very slender, 
 
 Seemed instinct with strength and life ; 
 Like an aged man and hoary, 
 
 Nourished bv a careful wife ! 
 In feeble form concealed, great Indra 
 
 Shone with more than mortal power ; 
 
 185
 
 i86 LAYS OF ANCIENT INDIA 
 
 The radiant sun is hidden faintly 
 
 By a liglit and passing shower ! 
 And a grace divine he wore, 
 
 Albeit so ancient and so hoary, 
 And o'er the hills and woodlands spread 
 
 The lustre of his shaded glory ! 
 Piitha's son * received the guest, 
 
 And held him in a fond embrace ; 
 True friends an unknown joy inspire. 
 
 Albeit unknown to us their face ! 
 And Indra, pleased at heart, received 
 
 Obeisance which to guests is paid, 
 And rested on a mat of o-rass. 
 
 In gentle accents thus he said. (9) 
 
 " Well hast thou in early age 
 
 In these rites thy choice hast made ; 
 Aged mortals like myself 
 
   Oft by worldly things are led. 
 And thy penance, noble youth, 
 
 Is endued with virtues fair, — 
 Handsome forms we often meet, 
 
 Handsome virtues, — tliey are rare ! 
 Transient as the autumn clouds, — 
 
 Pride and pomp of humankind ; 
 Pleasures please us for a day, 
 
 Bitter sorrows leave behind ! 
 Mortals' days are full of evils, 
 
 Death cuts short our life's brief span ; 
 
 * Arjuna's mother was Kunti or Pritha.
 
 THE ADVENT OF INDRA 1S7 
 
 Therefore in this fleeting world 
 
 Virtue seeks the holy man. 
 Wise and nobly thou hast chosen 
 
 Holv rites to virtue dear, 
 ]>ut, belying thy great penance, 
 
 Thy attire fills me with fear ! ( 1 4) 
 
 " Like a warrior, on thv mien 
 
 Wherefore wear'st this armour bright ? 
 Skins and barks of forest trees 
 
 Suit the holv anchorite. 
 Void of earthly vain desires 
 
 In the virtuous path you go ; 
 Wherefore, then, noble youth ! 
 
 Quivers and this mighty bow ? 
 And by mortals ever feared, — 
 
 Death's right hand, — this miglitv blade ! 
 Doth it iu thy holy rites 
 
 Unto peace thy feelings lead ? 
 Sure against some mortal foe 
 
 War and triumph you must seek ; 
 Weapons are designed for war. 
 
 In forgiveness dwell the meek ! 
 He who sighs for warlike fame 
 
 Soils these rites and penance holy, 
 As the spring's pellucid water 
 
 Soils the fool who acts in folly. 
 Cherish not the lust of fame, 
 
 For it leads to sinful deeds, 
 Casts a stain on stainless rites, 
 
 And from peace our heart misleads. (20)
 
 1 88 LAYS OF ANCIENT INDIA 
 
 " He who strives with lust of glory, 
 
 Wins awhile a vile success, — 
 But as livers end in oceans, — 
 
 So he ends in dire distress ! 
 Wealth is won by evil measures, 
 
 An 1 to evils leads each morrow, — 
 Wealth is but a name for trouble. 
 
 Leads to sufferings and to sorrow ! 
 Impure pleasures, joj^s of earth. 
 
 Kill our peace and steadfast faith, 
 And like snakes with poisoned 
 fangs 
 
 Lead to danger and to death ! 
 Fickle fortune, ever fleeting, 
 
 Loves not with a lasting love ; 
 Only fools her favours seek, 
 
 Strange the motives, mortals move ! 
 Fortune ' if she spurned the fickle, 
 
 'Twere no stain upon her fame, — 
 But the worthless and the worthy 
 
 To the fickle maid are same ! 
 Love ! it is an emptier sound. 
 
 Ending in delusion, pain! 
 Sad bereavement, death and loss 
 
 Rend the heart of luckless men. 
 When we meet the loved and true 
 
 Solitude a; peopled seems ; 
 Penury hath charms to please, 
 
 Sorrow is like happy dream ! 
 When we lose the loved and true, 
 
 Pleasures mock us and delude ;
 
 THE ADVENT OF INDRA 1S9 
 
 Life is like a poisoned dart, 
 Company is solitude! (28) 
 
 " Thus each fleeting earthly object 
 
 Ends in sorrow, ends in grief ; — 
 Charity alone endureth, 
 
 Unto others bring relief! 
 And our life is vain and fleeting, 
 
 Fortune's fickle favours fly ; 
 Righteousness alone endureth, 
 
 Turn not from the righteous way ! 
 Stain not, youth, these holy rites, 
 
 Do them not with lust of war ; 
 Seek salvation's stainless bliss, — 
 
 Than war's glory mightier far ! 
 Conquer lust and vain desires, — 
 
 Born with mortals at their birth, — 
 Conquest of thyself, good youth, 
 
 Is the conquest of the earth ! 
 Weak are they and narrow-hearted, 
 
 Earthly power who seek to wield ; 
 Slaves of passions, slaves of impulse, 
 
 Even like cattle in the field ! 
 Joys that pleased thee yesterday, 
 
 In thy memory dwell alone ! , 
 
 Pleasures are but fleeting dreams, 
 
 Be not thou to pleasures prone ! 
 Ever wished, but still deceiving, 
 
 Cherished but to cause us woe, 
 Never present, — never leaving, — 
 
 Earthly joy — our greatest foe !
 
 I90 LAYS OF ANCIENT INDIA 
 
 In this holy mountain range, 
 Where the Ganga wanders far. 
 
 Work thy own salvation, youth ! 
 
 Leave, leave this lust of war." (36) 
 
 Thus the mighty god, disguised, 
 Spoke to Arjiin, — paused awhile ; 
 
 And in humble words but strong, 
 Arjun answered with a smile. {37} 
 
 " Full of weight and wisdom, father, 
 
 Are the peaceful words I hear ; 
 Full of import and suggestion 
 
 Is thy utterance, deep yet clear. 
 Like an independent Sastra 
 
 In its reasons strong in sooth, 
 Like the ancient holy Vedas 
 
 Mighty in its force and truth I 
 Inviolate in its ample force, 
 
 Like the vast inviolate seas ; 
 Gentle in its wealth of sense, 
 
 Like a hermit's soul of peace ! 
 Who could utter thoughts so noble 
 
 Save a great and noble heart, — 
 Words emphatic, peaceful, clear. 
 
 Void of quibble, void of art ! 
 But perchance to thee unknown 
 
 The object of my holy rites, 
 Hence in accents sweet and peaceful 
 
 Speakest thou of anchorites.
 
 THE ADVENT OF INDRA 191 
 
 E'en the god of speech will err 
 
 When he speaks of things unknown ; 
 
 E'en the noblest efforts fail 
 
 Against inviolate rules when done ! (43) 
 
 " Father ! thy advice is holy, 
 
 But, alas, it suits not me, 
 As the starry sky of midnight 
 
 Doth not suit the light of day ! 
 I am of the Kshatriya race, 
 
 Pandu's son, of Pritha born ; 
 Serve the mandates of my elder, 
 
 By his foes of glory shorn. 
 I these holy rites perform 
 
 Obedient to great Vyasa's word ; 
 Toiling still in ceaseless penance 
 
 For great Indra, mighty lord ! (46) 
 
 " Oh ! woeful are decrees of fate, 
 
 And mortals' bliss is often crossed ! 
 His kingdom, brothers, and his wife 
 
 Our elder staked on dice and lost ! 
 And now in evenings long and drear. 
 
 My brothers grieving at their fate. 
 With proud Draupadi great of heart, 
 
 The term of my devotions wait. 
 They tore the garments from our backs. 
 
 And shamed us in the palace hall ; 
 They pierced our hearts, — our foemen vile,- 
 
 With bitter taunts upon our fall.
 
 192 LAYS OF ANCIENT INDIA 
 
 And in the presence of the chiefs 
 
 They dragged Draupadi chaste and true ! 
 Death sealed in her disgrace a vow 
 
 Of vengeance on our impious foe ! 
 Behind Duhsasan, — impious chief! — 
 
 Appeared Draupadi, — great in mind, 
 Even as the shadow of a tall tree 
 
 Is at sunset cast behind. 
 ' In vain I look upon my lords, 
 
 Untrue to duty and to me,' — 
 Such bitter thoughts her bosom rent, 
 
 And checked the tear-drop in her eye ! 
 Our virtuous elder bore unmoved 
 
 The insult dire, the blow unkind ! 
 Oh ! what is conquest over foemen 
 
 To such conquest of one's mind ? 
 For noble hearts retain their peace 
 
 Albeit by grief and passions riven ; 
 The ocean steps not o'er its bounds 
 
 Albeit by mighty tempests driven ! 
 'Twas friendship with our impious cousins . 
 
 Which unto this shame hath led, — 
 Bitter is his untimely end 
 
 Neath falling banks who sits for shade. 
 Men who fear nor sin nor shame. 
 
 Right and wrong who do not see, — 
 Who can compass their designs ? 
 
 Who can fathom fate's decree ? (56) 
 
 " Disgraced, insulted by our foe, 
 
 My heart, my heart had ceased to beat.
 
 THE ADVENT OF INDRA 193 
 
 If in this strong and vengeful arm 
 
 I hoped not retribution great ! 
 Disgraced, insulted by our foes, — 
 
 Low, low, as cattle on the plain, 
 We shame to see each other's face, 
 
 Nor show our face to other men ! 
 Humbled by the loss of glory. 
 
 Humbled by disgrace, alas ! 
 Mortals, when bereft of honour, 
 
 Are like low and trodden, grass ! ( 5 9) 
 
 " But look aloft ! Yon mighty peaks 
 
 By living beings are not crossed ! 
 Loftiness is virtue rare. 
 
 Honour is a mortal's boast ! 
 Fickle Fortune smiles upon us, 
 
 True and constant is our fame. 
 And the name of man befits us. 
 
 While hiofh honour decks our name ! 
 Highest in the rolls of honour ! — 
 
 He is worthy of his fame ; 
 And the finger of the counter 
 
 Pointeth not to worthier name ! 
 Even this lofty towering range 
 
 Might be crossed by living wight, 
 Bat the man of worth and honour 
 
 Is inviolate in his might ! 
 Glory on their race they bring, 
 
 Glory on the earth they spread. 
 Whose eJBfulgent stainless honour 
 
 Casts the moonbeams in the shade ! 
 
 N
 
 194 LAYS OF ANCIENT INDIA 
 
 And their wrath like lurid lightning 
 Cowering foemen soon will pierce ; 
 
 And their name in glory's records 
 
 Stands in pride through untold years ! (65) 
 
 " I seek not joys, I seek not wealth, 
 
 Fleeting as the water's race, 
 Nor trembling for the fear of death, 
 
 Seek I Brahma's holy grace ! 
 But I seek to wash the stain, — 
 
 Stain for which this heart hath bled, — 
 With the tear-drops for our foes, 
 
 By their sorrowing widows shed ! 
 If the hope on which I've rested 
 
 Be unreal, idle, vain, 
 Be it so ! Thy words are wasted, 
 
 Pardon if I cause thee pain ! 
 Till I conquer, — crush my foes, 
 
 Win again our long-lost fame. 
 Salvation's self to me were vaiu, — 
 
 Hindrance to my lofty aim ! 
 For the man is yet unborn, 
 
 Or is dead like trodden grass, 
 Who will let his good sword sleep, 
 
 Tamely let his glory pass ! 
 Whose warm blood moves not in ire, — 
 
 The conquered loon, — the crouching slave,- 
 Dost thou, holy anchorite. 
 
 Call him man, — -that abject knave ? 
 Beshrew the title of a man. 
 
 Void of worth and manlike pride ;
 
 THE ADVENT OF INDRA 195 
 
 Welcome is that honoured name 
 
 Graced by worth and manlike deed ! 
 
 lie whose name iu wonder spoken 
 Pales the name of other men, 
 
 He whose deeds are known to foemen, 
 lie is Man among all men ! (y;^) 
 
 " Yet more ! Our good, long-suffering elder 
 
 Vows revenge against the foe, — 
 Awaits my help, as thirsty travellers 
 
 Wait the cooling draught in woe. 
 Unmindful of his elder's hest, 
 
 Unmindful of his elder's bliss, 
 The man who shirks his task in trouble. 
 
 Is a traitor to his race ! 
 And wherefore preachest to me, father ! 
 
 Life retired before my time, 
 The ancients forest-life prescribed 
 
 Not in our youth but after prime. 
 My mother, living in the woods, 
 
 My brothers in misfortunes dire, 
 My duty, as by Vyasa told. 
 
 Forbid me, father, to retire ! 
 And honour's maxims, holy saint, 
 
 Forbid the noble and the true 
 To seek for safety in retirement 
 
 From a great and conquering foe ! 
 Then let me, father ! on these hills 
 
 Like clouds of autumn waste away ! 
 Or pleasing Indra, mighty monarch, — 
 
 Wipe our shame in battle's fray ! "
 
 196 LAYS OF ANCIENT INDIA 
 
 Arjun spoke, and gracious Indra 
 Stood in heavenly form and might, 
 
 Clasped the young and pious hero, 
 Bade him worship Siva great ! (80) 
 
 " To Siva, mighty god, thy worship pay, 
 For he alone can help thee in the fray, 
 And thou shalt be unconquered in thy might ; " 
 Thus Indra spoke, and vanished from his sight. (8 i)
 
 BOOK IX. 
 
 THE ADVENT OF SIVA. 
 
 T)Y Indra.'s mandate Arjun great 
 
 Once more began his pious rites, 
 And worship paid to saintly Siva 
 
 Dwelling in far Kailasa's heights. 
 Firm in his purpose, pure in heart, 
 
 Unwearied in the sun's hot ray, 
 In rigid fasts, in penance long 
 
 The pious chief passed many a day. 
 Mortifying flesh and sense, 
 
 In penance long he passed his hours, 
 In pious rites, unmoved as rock, 
 
 For high resolve hath wondrous power ! 
 Luscious fruits that ripened near him, 
 
 Crystal rills that rippled by, — - 
 For rigfhteoas is sweetest nectar, — 
 
 Drew from him nor wish nor sigh ! 
 He boasted not, he ne'er despaired. 
 
 He never ceased from righteous toil, 
 Nor wrath nor passions in his heart 
 
 His noble steadfast faith could soil. 
 
 He wore a world subduing power, 
 
 Though pale with many a rigid rite, 
 197
 
 198 LAYS OF ANCIENT INDIA 
 
 And saints belaelcl him with a fear, — 
 
 The great in heart are great in might ! (6) 
 
 Brighter than the nightly fires 
 
 His radiance seemed the woods to fill, 
 More mighty than the boundless sea, 
 
 And loftier than the towering hill I 
 His sacred mantras ever chanting, 
 
 With a beauteous light he shone ; 
 And on his features fell a radiance 
 
 Like the halo of the sun ! 
 Clad in armour dark, he wore 
 
 His mighty bow across his chest ; 
 So wears the lofty wood-clad hill 
 
 The glorious rainbow on his breast I 
 When for ablutions, — fixed by rules, — 
 
 He walked betimes, in morning's hour, 
 The mountain felt his mighty tread, 
 
 For worth is might and worth is power ! 
 A wondrous lustre on him shone 
 
 When Arjun stood serene and high, — 
 It shone across the firmament, 
 
 And flashed upon the upper sl<y ! 
 And on moonless nights there fell 
 
 Upon the prince a wondrous ray, — 
 And like the silver beams of moon 
 
 It pierced the darkness of the sky ! 
 So bright, so clear the light celestial 
 
 That the paled orb of sun 
 Marching through the cloudless sky 
 
 Scarce with wonted radiance shone! (13)
 
 THE ADVENT OF SIVA 199 
 
 Holy hermits viewed in awe 
 
 His crimson locks, his bow unben*-, ! 
 They whispered, — " Is it Siva's self 
 
 On mighty Asur's death intent? 
 Is he great Indra or the Sun ? 
 
 Or Fire, who helps our pious rites ? 
 No mortal ho of woman born, 
 
 Such glory decks no anchorites." 
 But unlike the tongues of Fire 
 
 Serene was Arjun's radiant light ; 
 Unlike the scorching rays of Sun, 
 
 'Twas gentle in its wondrous might ! 
 As virtues seek true gentleness, 
 
 As moral rules seek peaceful thought, 
 As righteous laws seek precepts pure, 
 
 The troubled saints great Siva sought! (17) 
 
 Dazzled, blinded, when they came. 
 
 By Siva's more than solar light, 
 They sought in vain with mortal eyes 
 
 To compass Siva's glorious might ! 
 In humble prayer they sought the Lord 
 
 Of times to come and times gone by, — 
 And by its grace they faintly saw 
 
 His glorious mien, his triple eye ! 
 Resting on his sacred bull, 
 
 His glorious arm of wondrous might, 
 Sweet Uma's lord, to Uma dear, 
 
 Stood forth upon the mountain's height ! 
 Far distant from the living world 
 
 He stood upon a snowy height ;
 
 200 LAYS OF ANCIENT INDIA 
 
 But rock and ocean, earth and heaven 
 
 Felt his presence and his ruight ! 
 Coiling serpents stretched their length 
 
 Around the muscles of his feet, 
 As on the vast and boundless earth 
 
 High mountain ranges spread their height ! 
 And on his blue and ample neck 
 
 Great coiling serpents, white as snow, — 
 Even like the thread of twice-born mortals, — 
 
 Caught its dark and tremulous glow! 
 Bj his tresses partly hid, 
 
 Like Ganga's ripples looked the moon, 
 And on his fair and ample forehead 
 
 With a qentle radiance shone ! 
 Permission gained, the holy saints 
 
 Addressed the God with many a prayer, 
 Told him how a mortal's penance 
 
 Filled the earth with mighty fear. (25) 
 
 " Mighty Lord of all the worlds ! 
 
 A mortal wielding Vritra's micrht, 
 
 CD O ' 
 
 Unceasing penances performs, 
 
 The sun obscuring by his light ! 
 A bow he wears and mighty quivers, 
 
 Armour and a wondrous blade, 
 And plaited locks and skin and barks, — 
 
 A saint ! in arms accoutred dread I 
 Earth trembles 'neath his mighty tread, 
 
 And when he prays at evening's glow, 
 The starry skies are hushed to peace. 
 
 The evening breezes cease to blow !
 
 THE ADVENT OF SIVA 201 
 
 His force terrific conld subdue 
 
 This world witli Gods and Asurs brave ! 
 What mighty task, what daring feat 
 
 His matchless strength might not achieve ! 
 Or if he seeks to rule the world, — 
 
 Or to destrov in wantonness, — 
 Or to attain salvation pure, 
 
 Great Lord of hosts ! we may not guess ! 
 Thou knowest all, mighty Lord ! 
 
 World hides no secret from thine eye ! 
 Thou knowest all, and thou canst save. 
 
 And we are safe when thou art nigh ! " (31) 
 
 Unto them great Siva spoke 
 
 In accents deep and full of grace, 
 Deep as the troubled ocean's roar 
 
 Eesounding to the ends of space ! (32) 
 
 '' Know ye, who with lofty rites 
 
 Worships in Badrika's heath ? 
 Eai'th-born man, — but part of Him, 
 
 Who is life and who is death ! 
 Lofty penance he performs 
 
 Foes to conquer and to quell, 
 Foes who rule this boundless earth 
 
 Indra's mighty power assail ! 
 Bv the will of Lotus-Born, 
 
 Krishna and great Arjun came, — 
 Sons of men by mortals bred, —   
 
 Men to save in Brahma's name ! (35)
 
 202 LAYS OF ANCIENT INDIA 
 
 " But the wily Asur, — Muka — 
 
 Dreaded by the gods in sky, 
 Seeks to kill the mighty Arjun ; — 
 
 I must to his safety hie. 
 But to conquer mighty Arjun 
 
 Openly 'twere vain to try ; 
 Muka takes the form of wild-boar 
 
 To achieve his purpose sly ! 
 I will take the form of hunter, 
 
 Pierce the wild-boar in the heart, 
 Claiming honour of the wild sport, 
 
 Ai^jun too will send his dart ! 
 Pale with rigid rites and jDenance, 
 
 Still he wields a wondrous mi^ht. 
 Ere the mortal wins my favour 
 
 He must prove his worth in fight ! " (39) 
 
 Thus speaking to the holy saints 
 
 A forester in guise he went ! 
 His ample chest bedewed with toil, 
 
 With many a pearl and sandal paint ! 
 With flowering tendrils rudely tied 
 
 His clustering manly locks he woi'e, 
 And bright a peacock's painted feather 
 
 O'er his bloodshot eves he bore ! 
 A mighty bow with arrows keen 
 
 He carried in his brawny hand, — 
 And like a rain-cloud dark he looked, 
 
 The leader of a forest band ! 
 And all his hosts in various guise, 
 
 Obedient to their Master's word.
 
 THE ADVENT OF SIVA 203 
 
 Assembled like a hunting troop, 
 
 With bow and arrow, lance and sword ! 
 
 They parcelled out the mountain wood, 
 Obedient to their Leader's will, 
 
 Shaking the earth with mighty sound, 
 Forward marched the hunters still ! (44) 
 
 Screams and sounds of birds and beasts 
 
 Filled far and near the forest land. 
 As if the woods and mountains quaked 
 
 In terror of that hunter-band ! 
 And the flying beasts and birds 
 
 Forgot awhile their mutual strife ; 
 A common danger made them comrades, 
 
 And a common fear of life ! 
 The timid Chamari * feign would fly, 
 
 Bewildered by the hunter's yell, — 
 But in the jungles wild and thick 
 
 Was caught his white and bushy tail. 
 The mighty lion, forest-king. 
 
 Owned in his heart no dastard fear ! 
 He calmly viewed the hunters pass, 
 
 Through echoing woods, through gorges drear ! 
 The fish leap out from jungle lake, 
 
 The wild beasts on its margin crowd, 
 And tall trees by the tuskers broken 
 
 AVith their juice its waters cloud. 
 Buffaloes tearing through the forest 
 
 Broke in twain the tangled trees, 
 
 * The yak of the Himalayas, from whose bushy white tails fans are 
 made.
 
 204 LAYS OF ANCIENT INDIA 
 
 And many a wild flower, tossed and shaken, 
 
 With their fragrance filled the breeze ! 
 Wild beasts, splashing through the water, 
 
 Felled the plantains, crushed the grain, 
 Dashed aside the water-lilv, 
 
 Like a summer storm and rain ! 
 Sweeping thus through forest lands 
 
 At length the hunters came and stood, 
 Where grazed in peace the gentle deer, 
 
 Nor dreaded harm,— in Arjun's wood ! 
 And Siva marked, — black as a cloud, — 
 
 A wild boar in the covert rise ; 
 Tearing the earth with angry tusks, 
 
 It flew, — the Asur in disguise ! (53) 
 
 Leaving his hosts behind the forest lake, 
 Concealed by creepers and by jungle-brake. 
 The Lord of hosts, resistless in his force, 
 Tracked the mighty wild boar in its course. (54)
 
 BOOK X. 
 
 THE BOAR HUNT. 
 
 The Ijoar with wondrous strength endowed 
 
 In its deep tusks and mighty jaw, — • 
 As if to tear the firm set rocks, — 
 
 With glaring eyes great Arjun saw ! 
 " Uprooting trees with his great tusks. 
 
 And piercing rocks with dreadful might, 
 He comes at me,"- — thus Arjun thought, — 
 
 "As if to challenge me to fight ! 
 Beasts of prey .forget their strife 
 
 In this my peaceful hermitage, 
 Wherefore then on death intent 
 
 Intrudes this wild boar in its rage ? 
 Was he my foe in previous life ? 
 
 Does cherished hatred speed him still ? 
 Despising every living creature 
 
 Death to me he seeks to deal ! 
 Much my doubting heart misgives, — 
 
 No beast, — he is a deadly foe ! 
 Spontaneously a friend or foe 
 
 The instincts of our nature know ! " (5) 
 
 Pondering thus he took his bow, 
 
 Fit emblem of his matchless might, 
 
 205
 
 2o6 LAYS OF ANCIENT INDIA 
 
 Aud on it quickly placed his arrow, 
 
 Ever true in many a fight ! 
 Admiring- Siva marked his mien, 
 
 His circling bow, his stately height, — • 
 " The mortal stands, as once I stood, 
 
 And slew Tripurrx in my might ! " 
 And Siva bent his sounding bow, 
 
 The mountain sank beneath his tread ! 
 Aud the snake that formed the bowstring 
 
 Shot forth sparks, all flaming red ! 
 Frightened tuskers fled the sound 
 
 Of Siva's bow, terrific, high, 
 As lightning from rain-cloud falls, 
 
 The arrow shot across the sky ! 
 The Boar's tough hide, like seasoned Tamal, 
 
 Pierced the dart like flakes of snow ! 
 Unchecked, in earth it disappeared 
 
 As sharks in water sink below ! 
 That instant as the lightning's radiance 
 
 Shortening distance, as by spell, 
 And quick as thought, great Arjun's arrow 
 
 On the mighty wild boar fell ! 
 Red in hot blood fell the Boar, 
 
 Tearing rocks in rage and pride ; 
 Glared at Arjun in its anger, 
 
 Groaned in agony, and died. (12) 
 
 Though rich in darts, great Arjun sought 
 The shaft the mighty prize had won ; 
 
 For noble hearts are grateful ever, 
 And remember service done !
 
 THE BOAR HUNT 207 
 
 He saw a liunter near the beast, 
 
 A bow across his ample chest, — 
 A messenger who came to tell 
 
 His mighty Leader's high behest ! (14) 
 
 " Thy gentle mien thy worth proclaims, 
 
 These rites proclaim thy holy peace, 
 xind aye, thy lofty presence speaketh 
 
 Of a glorious god-like race ! 
 Thy glory shames the sun's bright ray, 
 
 Thy mighty power is known to men. 
 Then wherefore takest thou tins dart 
 
 With which our Chief this boar hath slain ? 
 Or perchance our Leader's arrow 
 
 To thy arrow is akin, 
 And unconscious thou proceedest, 
 
 Erring, into paths of sin ! 
 But not alone 'tis base to steal 
 
 Another's arrow from the field, 
 A chief like thee might blush to send 
 
 His shaft on game by others killed ! 
 Or if, in sooth, thou seek'st this dart, 
 
 Come, ask our Leader openly ; 
 Mighty Ruler ! — he will yield 
 
 His dart to gain a friend like thee ! 
 Unto our kind and gracious Chief 
 
 A humble prayer is never lost, 
 He knows the pain the lowly suffer, 
 
 When their humble prayer is crossed. 
 Or hast thou with a Brahman's folly 
 
 On dead beast thy arrow driven ?
 
 2oS LAYS OF ANCIENT INDIA 
 
 Ignoracce dotli cover sin, 
 
 Our Chief tliy folly hath forgiven ! 
 Beshrew such folly, honest friend ! 
 
 Depart in peace, nor sin again, 
 For who will pardon frequent sins, — 
 
 Incessant winds stir up the main ! 
 My Chief forgives this foolish act, 
 
 Nor seeks to cause a hermit pain ; 
 Come, yield this arrow to our Lord, 
 
 And from him wealth and grace obtain ! 
 Yonder, by that lofty tree, 
 
 Stands he, — our Chief, thou mark'st him plain. 
 Obey his will, his favours seek, 
 
 And thou shalt all thy wish obtain! " (24) 
 
 Like a rock by surges beaten. 
 
 Angered by this bitter taunt, 
 Arjun still thus gently answered, 
 
 Great in patience and restraint! (25) 
 
 " Well skilled in words ! Why seek'st thou not 
 
 To turn thy master from this strife ? 
 Knowest thou not that menials perish 
 
 When their chief surrenders life ? 
 Thy Leader's arrow may have gone 
 
 Among yon rugged rocks astray ; — 
 Nor insult thus an anchorite, 
 
 For pride to ruin leads the way ! 
 Many a bright and piercing arrow 
 
 In my ample quiver lies ;
 
 THE BOAR HUNT 209 
 
 I value not celestial darts, 
 
 And scarce a mountaineer's would prize ! 
 Beasts range the wood, to none belong, 
 
 Whoever kills them takes the game ; 
 Then let thy Chief his pride forego, 
 
 And peacefully forego his claim. 
 You counselled me to beg the dart 
 
 As favour from your Chief in peace ; 
 To win by prowess, not to ask, 
 
 Is the proud custom of my race. 
 You counselled friendship ; — Kshatriya I, — • 
 
 And he a hunter in this range ! 
 Mighty tuskers scarce would seek 
 
 In skulking jackals friendship strange ! 
 You counselled me to court his grace. 
 
 Presumptuous words ! — I pardon free ; 
 Then let thy Chief give up this shaft. 
 
 Nor seek with taunts to anger me ! " (32) 
 
 Thus unto the hunter wild 
 
 Arjun spoke in angry mood. 
 And the forest messenger 
 
 "Went whei-e mighty Siva stood ! 
 And the ample chested Chief, 
 
 With the bow across his breast. 
 Stood against the lofty sky, 
 
 Seemed the Lord of all the host ! 
 Stood before him warlike Arjun, 
 
 Pale with penances, but proud, 
 Swelling with a mighty passion, 
 
 Like a fire in smoky shroud ! 
 
 o
 
 2IO LAYS OF ANCIENT INDIA 
 
 Restinof on his mioflitv bow, 
 
 Calm in strength, and patiently, 
 Mighty in his matchless power, 
 
 Like the calm inviolate sea ! 
 With a more than mortal form. 
 
 Dark in hne, of stately size, 
 Like the world-protecting Vishnu, 
 
 Hidden in a mortal's guise! (37) 
 
 Saintly in his penance and his rite, 
 
 Glorious in his prowess and his might ! 
 
 To him the Lord of arm^d hunters came. 
 
 As comes the dark cloud with the lightning's gleam! (38)
 
 BOOK xr. 
 
 THE COMBAT. 
 
 Towering like a forest tree 
 
 Stood the God of the lofty mind, 
 And his darksome hosts remained 
 
 Like his shadow cast behind. 
 And against the warlike Arjun 
 
 Siva shook his sounding bow, — 
 And the mountains seemed to split, 
 
 And the skies re-echoed low ! 
 Arjun shot his countless arrows 
 
 With his more than mortal skill, — 
 But by Siva's shafts averted 
 
 Arjun's arrows useless fell ! * 
 Thick and fast across the sky 
 
 Siva's winged arrows fly, 
 And with a lurid lustre shine, — 
 
 Like the lightning's lurid ray ! 
 Speeding through great Arjun's shafts, 
 
 On that warlike chief they fell. 
 But the haughty warrior stood 
 
 Dauntless and unshaken still ! 
 
 * Hindu poets are fond of conceiving that great warriors can avert 
 the enemy's arrow by their own in mid-air.
 
 212 LAYS OF ANCIENT INDIA 
 
 Still he proudly stood and fought, — 
 
 Vain his skill and vain his ire ! 
 For his weapons shattered fell, 
 
 And his eyes flashed angry lire ! 
 Wondering at the hunter's skill, 
 
 Arjun, conqueror of his foes, 
 Paused in silence and in doubt, — 
 
 In his heart these thoughts arose. (7, 
 
 "Warriors great of matchless power 
 
 I have met and beaten all ' 
 Doth the sun bow to the moon ? 
 
 Before the swain will Arjun fall ? 
 Is this all magic, is this dream ? 
 
 Or am I mighty Arjun still ? 
 Why conquers not my matchless power 
 
 This mountaineer's untutored skill ? 
 Rending the sky as if in twain. 
 
 Shaking the wide earth's solid frame. 
 How fights this boorish mountaineer ! 
 
 Such deeds a man disguised proclaim ! 
 Not Bhishma's self nor Drona owns 
 
 Such skill to shield, to send the dart! 
 And can a simple mountain swain 
 
 Possess such superhuman art ? 
 Whoe'er he be, his mighty power 
 
 By shafts celestial * I will quell I 
 
 * The celestial shaft is another favourite conception of Hindu poets 
 Such shafts are supposed to have the power of creating darkness and 
 light, fire and rains, snakes and eagles, &c., as described below. The 
 idea is similar to the Greek idea of Apollo's sending his shafts to create 
 a plague or some other calamity.
 
 THE COMBAT 213 
 
 Nor shall a forest hunter's skill 
 
 'Gainst Arjnn's matchless art prevail ! " (12) 
 
 Pondering thns he quickly sent 
 
 Mighty shaft of death -like sleep ; — 
 And a shadow filled the sky, 
 
 And the gloom of midnight deep ! 
 Faint and powerless Siva's forces 
 
 Fell into a death-like sleep, 
 As a flippant youthful speaker 
 
 Falls abashed when questioned deep ! 
 But the spreading gloom dispelling, 
 
 Siva sent a radiance bright, — 
 And as learning gloom dispelleth, — 
 
 Waked his hosts to new-born light ! 
 Sorrowing Arjun thus beheld 
 
 His weapon lost and vain his art ! 
 Fired with wrath the hero sent 
 
 The shaft of snakes, — a dreaded dart ! 
 Pouring from their poisonous tongues 
 
 Liquid fire like lightning bright, 
 Countless myriad winged serpents 
 
 In the blue vault took their flight ! 
 With their hue of molten gold 
 
 Reddening all the livid sky, 
 Flew the snakes across the view, 
 
 As the flashing meteors fly ! 
 But unnumbered golden eagles 
 
 Issued from great Siva's dart ! 
 And the serpents fled those birds. 
 
 Vain again was Arjun's art !
 
 214 LAYS OF ANCIENT INDIA 
 
 Burning with a mighty anger 
 
 At the hunter's skill, he sped 
 A flaming shaft of fatal force, 
 
 The shaft of fire, not fuel-fed ! 
 With a sound like bursting rocks, 
 
 Hiding the sun with flashes dire, 
 Casting crimson sparks around, 
 
 Terrific rose the mighty fire ! 
 Towering high like mountain peaks, 
 
 Like molten gold, before, behind, 
 Flaminsf like the Kinsuk flower 
 
 Spread the fire before the wind ! 
 Rolled the red fire's tongues of flame, 
 
 As on the world's destruction bent ! 
 Siva quelled the mighty flame 
 
 By the shaft of clouds he sent. 
 Quick and bright the lightning gleamed, 
 
 And the rain-clouds, mountain high. 
 Deep incessant torrents poured 
 
 Like Ganga pouring from the sky ! 
 The fire was quenched, but Arjun still 
 
 Sent other shafts of wondrous might ; 
 But vain his efforts, — vain our toil. 
 
 When struggling 'gainst an adverse fate! (25) 
 
 Long waged the fierce and mighty war, 
 Till Siva, pleased with Arjun's might. 
 
 Withdrew all shafts from Arjun's quivers. 
 Ended thus the unequal fight ! 
 
 And aye withdrew from Arjun"s mien 
 His armour streaked with rays of gold.
 
 THE COMBAT 211; 
 
 So from the sun the wind withdraws 
 
 The lightning clouds in many a fold. 
 Like shining blade from scabbai'd drawn, 
 
 Like cobra darting from his skin, 
 Or like the tusker wild and furious, 
 
 Breaking from his cord and chain, 
 Or like the lion, with wild roar 
 
 Springing from his desert cave, 
 Or like the flame which leaps from smoke, 
 
 All armour-less, shone Arjun brave ! 
 Undaunted chief! He little recked 
 
 His person streaked with purple blood ! 
 Forward he leaped with angry shout, 
 
 And shook the hills beneath his tread ! 
 And with his bow, like Indra's lightning, 
 
 Wielding it with all his might, 
 He struck his foe, as strikes a tusker 
 
 At some tree of ancient height ! 
 But vain the effort, vain the toil. 
 
 The shattered weapon useless flew ; — 
 Last refuge of his dauntless pride, 
 
 His mighty sword at last he drew ! (32) 
 
 Shielding self from Siva's darts, 
 
 Marching forward bold and free, 
 Arjun came with measured step, 
 
 Glorious as the sunlit sea ! 
 But the good and trusty falchion 
 
 By great Siva's arrows driven, 
 Broke and fell with sound of thunder. 
 
 As from clouds the bolt of heaven ! 
 
 ^.t
 
 2i6 LAYS OF ANCIENT INDIA 
 
 Reft of bow and shiningf blade. 
 Reft of armour golden bright, 
 
 Like the monster of the sea, 
 
 Darted Arjun in his might! (35) 
 
 Viewing Arjun reft of weapons, 
 
 Siva cast his arras aside, 
 Hand to hand the warriors wrestle 
 
 Like two tuskers in their pride ! 
 And the sound of mutual blows. 
 
 The hunter and the hero gave. 
 Like the sound of bursting rocks, 
 
 Was echoed from the mountain cave ! 
 And the blows which Siva dealt 
 
 Left their impress on the chief ! 
 Proudly Arjun bore the wounds, 
 
 Felt no pain and felt no grief! 
 But the blows which Arjun gave 
 
 Were beaten back from Siva's chest, 
 As the surges of the ocean 
 
 From the mountain's rocky breast ! 
 Reeling from the hunter's blows, 
 
 Charging with a mighty rage, 
 Arjun grasped him in his arms, 
 
 In close fight the chiefs engage ! 
 With their arms and with their feet 
 
 They tug and strain and wrestle still. 
 And beneath their mighty tread 
 
 Shakes the everlasting hill ! 
 Siva's hosts bewildered view 
 
 The wondrous fight, — with terror faint !
 
 THE COMBAT 217 
 
 Who's above and who below ? 
 
 Is that Siva or the saint ? 
 Freed at last from mutual grasp, 
 
 Sounding their arms they spring in air ! 
 The bank gives way beneath their tread, 
 
 And falls into the streamlet fair ! 
 Siva springs into the air, 
 
 Arjun pulls him by the feet, 
 And to throw him on the ground, 
 
 Holds them close with all his might. (44) 
 
 Mercy moves the heart of Sambhu great, 
 For pious Arjun holds him by the feet ! 
 The god relents, — his heart is full of grace, 
 He holds the hero in a dear embrace ! (45)
 
 BOOK XII. 
 
 PRAYER AND BLESSING. 
 
 With wonder struck the hero views 
 
 The Lord of hosts in ashes smeared ; 
 He views the crescent in his locks, 
 
 And bows before the God revered ! 
 His arrows and his mighty bow 
 
 Appear once more before his sight ! 
 Himself he finds in armour clad, 
 
 And in its case the falchion bright I 
 Clouds pour forth a gentle rain, 
 
 Skies send heavenly blossoms fair, 
 And a gentle heavenly music 
 
 Floats upon the fragrant air ! 
 And the gods by Indra bidden 
 
 Gather in their realm on his^h, 
 And their chariots gem-bespangled 
 
 Are like bright stars in the sky ! 
 Heavenly swans with tinkling bells. 
 
 Attendants on the gods on hi«rh. 
 With their softly waving plumage 
 
 Gently sail across the sky ! 
 His purpose done, his wish obtained, 
 
 Low, low, his forehead Arjun laid, 
 And unto the God of gods 
 
 Thus in humble accents prayed. (6) 
 
 218
 
 PRAYER AND BLESSING 219 
 
 I. 
 
 " 77ic world's Asylum ! Lord of grace ! 
 Whom men ly u-orsJiip may attain, 
 Saints hy Thy grace have conquered death, 
 And shoiued the path to gods and men ! 
 
 '• Who seeks Thee not in loving worsMi^ 
 Is a prey to sin and deaih ! 
 A prey to fleeting world's illusions, 
 Mortals shun his hated breath I 
 
 3. 
 
 " JVho seeks Thee with a loving worship, 
 Shunning world's deceitful ways. 
 He finds in Thee his true salvation, 
 Lord of Mercy ! ' Tis Thy grace ! 
 
 4- 
 
 " Some seek for 'pleasures on this earth, 
 
 Some strive for heavenly joys and bliss, 
 But holy refuge there is none 
 
 Save Thee ! Lord of holiness ! 
 
 5. 
 
 " Who seeks Thee, finds his haven shore. 
 
 Who shuns Thee, walks the dowmvard path, 
 For this is Laio ! 'Tis not Thy anger. 
 Thou art Mercy, void of wrath !
 
 220 LAYS OF ANCIENT INDIA 
 
 " IFe love Thee luith a tainted love, 
 
 Thy form of grace we may not know, 
 But even thus Thy worship, Lord ! 
 Salvation brings to us below. 
 
 7- 
 
 " Illusions mock our mortal eyes, 
 Our actions like a shadow flee ! 
 Who views but Thee beholds the truth. 
 His acts are true who trusts in Thee ! 
 
 8. 
 
 " Saintly teachers on this earth 
 
 They teach us precepts good and great ; 
 Thou alone, with mighty grace. 
 From earthly bonds can liberate ! 
 
 9- 
 
 " To liberate this troubled earth 
 
 From sin's tornado, passion's storm, 
 Thou wearest forms unto our eyes, — 
 For Thou art Mercy, — void of form ! 
 
 lO. 
 
 " Thou art death and Thou art life, 
 The universe lives in Thy laws ; 
 Thou salvation of the pure, 
 
 Of mighty causes Thou First Cause ! "
 
 PRAYER AND BLESSING 221 
 
 Thus the good and pious Ai-jun 
 
 Did great Sarnbhu's blessings crave ; 
 Sambhu to the pious hei'o 
 
 Heavenly arms and blessings gave. 
 And the lore by Siva given, 
 
 Radiant with a crimson flame, 
 As the sun unto a rain-cloud, 
 
 So unto great Arjun came ! 
 Indra and the gods assembled, 
 
 Blessed the man of steadfast faith ; 
 Gave unto him arms celestial. 
 
 Showed him glory's lofty path ! ( 1 9) 
 
 " Faithful mortal ! be thy wish fulfilled ! " 
 Thus Siva spoke, and strength and faith instilled ; 
 And Arjun came once more to Dvaita's wood, 
 And reverent bowed to Yudhishthir the good. (20)
 
 APPENDIX TO THE HUNTEK AND THE HEEO. 
 
 In the 
 
 
 J71 th 
 
 
 In the 
 
 
 In the 
 
 
 Translation 
 
 
 OriijinaL 1 
 
 ^oem. 
 
 Translation. 
 
 Original Foem. 
 
 Looks I. to VI. 
 
 liOOKS I. to VI. 
 
 
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 ver. 
 
 
 ver. 
 
 Book VII. . 
 
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 223
 
 224 APPENDIX TO THE HUNTER AND THE HERO 
 
 In the 
 
 In the 
 
 
 In the 
 
 
 In the 
 
 Translation. Original Poem. 
 
 Translation. Orig 
 
 nal Poem. 
 
 ver. ver. 
 
 
 ver. 
 
 ver. 
 
 Book X. ...32 Book XIV. 25 
 
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