Epic Poets

"I have no companions here."

"Valmiki the Poet held all the moving world inside a water drop in his hand. The gods and saints from heaven looked down on Lanka, And Valmiki looked down at the gods in the morning of Time."

"Rama rules as King in Ayodhya. He is born in the Solar race and a descendant of the Sun; he is brave and gentle and firm in fight. By Rama's command his adorable Queen Sita is being brought here into the forest on a chariot, and though she suspects nothing yet, here she will be left abandoned. Unless you comfort her she will drown herself in Ganga and kill as well her unborn sons by Rama."

"What did she do wrong?"

"You have now. Coming here, I sang a friend-gathering song. Valmiki, I've seen other skies than these, other worlds, and other friends. People are counting on you... and I can hear the chariot from Ayodhya approaching across Ganga."

"I have no skill in any craft, even in words."

"Valmiki stood up and broke free out of that hard anthill. Suddenly he saw all around him many houses of hermits and their families, young trees carefully watered, a retreat cleared from the forest. Four boys ran up to him from the river and cried "The wife of some great warrior weeps by Ganges. She is fair as a Goddess fallen from heaven, all bewildered, all alone, never seen before, with child, and with small gifts tied from the city within a silk cloth beside her. Go to her, welcome her and protect her."

"Sita, stay here in my hermitage, you have found here your father's house in a foreign land, we will care for you as our daughter. Looking at Sita he thought :What a fair woman, how beautiful!"

"His [Valmiki’s] Ramayan is generally treated as Adi Kavya, the first Sanskrit poetry ever written. While it was part of oral tradition for centuries, it reached its final form somewhere between 200 BC and 200 AD. The content took a lyrical form after he experienced a painful episode."

"He [Válmíki] was the son of Varuna, the regent of the waters, one of whose names is Prachetas. According to the Adhyátmá Rámáyana, the sage, although a Bráhman by birth, associated with foresters and robbers. Attacking on one occasion the seven Rishis, they expostulated with him successfully, and taught him the mantra of Ráma reversed, or Mará, Mará, in the inaudible repetition of which he remained immovable for thousands of years, so that when the sages returned to the same spot they found him still there, converted into a valmik or ant-hill, by the nests of the termites, whence his name of Válmíki."

"Rishi Valmiki taught us that in order to make progress in society, you have to take along Shabari with you; if you want your society to progress, you have to ensure that even vanars stand by you. If you want to move ahead, you have to embrace Kevat. ...We have come together at this place to express our commitment to follow his message.... Rishi Valmiki laid central focus on awakening the power of truth in order to destroy evil. He did not desire or envisage the slaying of demonic forces merely through the force of war. He has presented a whole vision of a well-organised society in order to defeat asuri (demonic) powers. Prabhu Ramchandra was competent to handle his adversary [Ravan] by himself. But Rishi Valmiki inspired him to mobilise and carry along the power of the entire range of vanjeevan (forest life) including vanars (monkeys), to ignite divine energy in them for the purpose of destroying subversive forces in society that appear in the form of asuras (demons). This social mobilisation of the good included not just Ravan’s own brother and son, but his whole family. Rishi Valmiki has taught us to live by energising and bringing together positive energies of society in order to destroy asuri shakti. He taught us that in order to make progress in society, you have to take along Shabari with you; if you want your society to progress, you have to ensure that even vanars stand by you. If you want to move ahead, you have to embrace Kevat . Rishi Valmiki gave all these messages. We have come together at this place to express our commitment to follow his message."

"Be not afraid. This is poetry that is coming out of your mouth. Write the life of Rama in poetic language for the benefit of the world. And that is how the poem first began. The first verse sprang out of pity, from the mouth of the first poet. And it was after that he [Valmiki] wrote the beautiful Ramayana, the “Life of Rama”."

"He excels in description of forests and the hermitages of sages. Nature, in all its aspects and varieties — trees, mountains, rivers, clouds, dawn, sunset, had a great fascination for him. His sketches of some of the sages have a deft touch and they dwell on the greatness of penance and the sublimity of a spiritual life of self-realisation."

"Where breathes the man can listen to the strain That flows in music from Válmíki's tongue, Nor feel his feet the path of bliss attain When Ráma's glory by the saint is sung!"

"Glory to him whose fame is ever bright! Glory to him, Prachetas' holy son! Whose pure lips quaff with ever new delight The nectar-sea of deeds by Ráma done."

"Hail, arch-ascetic, pious, good, and kind! Hail, Saint Válmíki, lord of every lore! Hail, holy Hermit, calm and pure of mind! Hail, First of Bards, Válmíki, hail once more!"

"Legendary sage Valmiki, venerated as the ‘Adikavi’, First Poet, in Sanskrit, though unequivocally recognises Rama as an incarnation of Lord Vishnu in Threthayuga, second aeon in the cycle of ages, depicts the hero Rama as the most virtuous human being, personifying all the highest ingredients of Dharma."

"The Ramayana contains the stories of the northeastern kingdoms. But here the legends were rewritten by one man, the poet Valmiki, who played a role analogous to that of Homer."

"The mind stuff (chitta) -- if it be rid of thirst for objects that are seen, such as women, or food or drink or power, if it be rid of thirst for the object revealed (in the vedas) such as the attainment of Heaven or the discarnate state or of resolution into primary matter -- if even when in contact with objects either supernormal or not it be, by virtue of elevation, aware of the inadequateness of objects - will have a consciousness of being Master..."

"Passionless is the consciousness of being Master on the part of one who has rid himself of thirst for either seen or revealed objects."

". . . . . . o grande Cavaleiro, Que ao vento velas deu na ocídua parte, E lá, onde infante o Sol dá luz primeiro, Fixou das Quinas santas o Estandarte. E com afronta do infernal guerreiro, (Mercê do Céu) ganhou por força, e arte O áureo Reino, e trocou com pio exemplo A profana mesquita em sacro templo. * * * * O tempo chega, Afonso, em que a santa Sião terá por vós a liberdade, A Monarquia, que hoje o Céu levanta, Devoto consagrando à eternidade. Ó bem nascida generosa planta, Que em flor fruto há-de dar à Cristandade, E matéria a mil cisnes, que, cantando De vós, se irão convosco eternizando.'De Cristo a injusta morte vingou Tito Na de Jerusalém total ruína: E a vós, a quem Deus deu um peito invito, Ser vingador de sua Fé destina. Extinguir do Agareno o falso rito É de vosso valor a empresa dina: Tomai pois o bastão da empresa grande Para o tempo que o Céu marchar vos mande."

"Guru Purnimma is also called Vyasa Purnimna. On this day Bhagavan Veda Vyasa was born to sage Parashara and a fisherwoman. On this day Bhagavan Vedavyasa is said to have commenced the great work Brahma Sutra. Hence this day is also dedicated to the study of Brahma Sutra. He represents the entire Guru Parampara and he is worshipped very well."

"Here then, said Hesper, with a blissful smile, Behold the fruits of thy long years of toil. To yon bright borders of Atlantic day Thy swelling pinions led the trackless way, And taught mankind such useful deeds to dare, To trace new seas and happy nations rear; Till by fraternal hands their sails unfurl'd Have waved at last in union o'er the world. Then let thy steadfast soul no more complain Of dangers braved and griefs endured in vain, Of courts insidious, envy's poison'd stings, The loss of empire and the frown of kings; While these broad views thy better thoughts compose To spurn the malice of insulting foes; And all the joys descending ages gain, Repay thy labors and remove thy pain."

"He open'd calm the universal cause, To give each realm its limit and its laws, Bid the last breath of tired contention cease, And bind all regions in the leagues of peace; Till one confederate, condependent sway Spread with the sun and bound the walks of day, One centred system, one all-ruling soul Live thro the parts and regulate the whole."

"But here tho' distant from our native shore, With mutual glee we meet and laugh once more, The same! I know thee by that yellow face, That strong complexion of true Indian race, Which time can never change, nor soil impair, Nor Alpine snows, nor Turkey's morbid air; For endless years, thro' every mild domain, Where grows the maize, there thou art sure to reign. But man, more fickle, the bold license claims, In different realms to give thee different names. Thee soft nations round the warm Levant Palanta call, the French of course Polante; E'en in thy native regions, how I blush To hear the Pennsylvanians call thee Mush! On Hudson's banks, while men of Belgic spawn Insult and eat thee by the name suppawn. All spurious appellations, void of truth: I've better known thee from my earliest youth, Thy name is Hasty-Pudding! thus our sires Were wont to greet thee fuming from the fires."

"Despise it not, ye Bards to terror steel'd, Who hurl'd your thunders round the epic field; Nor ye who strain your midnight throats to sing Joys that the vineyard and the still-house bring; Or on some distant fair your notes employ, And speak of raptures that you ne'er enjoy. I sing the sweets I know, the charms I feel, My morning incense, and my evening meal, The sweets of Hasty-Pudding. Come, dear bowl, Glide o'er my palate, and inspire my soul."

"There are those who strive to stamp with disrepute The luscious food, because it feeds the brute; In tropes of high-strain'd wit, while gaudy prigs Compare thy nursling man to pamper'd pigs; With sovereign scorn I treat the vulgar jest, Nor fear to share thy bounties with the beast."

"As the government of the United States is not in any sense founded on the Christian Religion,—as it has in itself no character of enmity against the laws, religion or tranquility of Musselmen,—and as the said States never have entered into any war or act of hostility against any Mehomitan nation, it is declared by the parties that no pretext arising from religious opinions shall ever produce an interruption of the harmony existing between the two countries."

"Hail the mild morning, where the dawn began, The full fruition of the hopes of man. Where sage Experience seals the sacred cause, And that rare union, Liberty and Laws, Speaks to the reas'ning race “to freedom rise, Like them be equal, and like them be wise.""

"Almighty Freedom! give my venturous song The force, the charm that to thy voice belong; Tis thine to shape my course, to light my way, To nerve my country with the patriot lay, To teach all men where all their interest lies, How rulers may be just and nations wise: Strong in thy strength I bend no suppliant knee, Invoke no miracle, no Muse but thee."

"Hail Man, exalted title! first and best, On God's own image by his hand imprest; To which at last the reas'ning race is driv'n, And seeks anew what first it gain'd from Heav'n."

"Once draw the sword; its burning point shall bring To thy quick nerves a never-ending sting; The blood they shed thy weight of wo shall swell, And their grim ghosts for ever with thee dwell. Learn hence, ye tyrants, ere ye learn too late, Of all your craft th' inevitable fate. The hour is come, the world's unclosing eyes Discern with rapture where its wisdom lies; From western heav'ns th' inverted Orient springs, The morn of man, the dreadful night of kings. Dim, like the day-struck owl, ye grope in light, No arm for combat, no resource in sight; If on your guards your lingering hopes repose, Your guards are men, and men you've made your foes; If to your rocky ramparts ye repair, De Launay's fate can tell your fortune there. No turn, no shift, no courtly arts avail, Each mask is broken, all illusions fail; Driv'n to your last retreat of shame and fear, One counsel waits you, one relief is near : By worth internal, rise to self-wrought fame, Your equal rank, your human kindred claim; 'Tis Reason's choice, 'tis Wisdom's final plan, To drop the monarch and assume the man."

"In every clime, thy visage greets my eyes, In every tongue thy kindred accents rise; The thought expanding swells my heart with glee, It finds a friend, and loves itself in thee. Say then, fraternal family divine, Whom mutual wants and mutual aids combine, Say from what source the dire delusion rose, That souls like ours were ever made for foes; Why earth's maternal bosom, where we tread, To rear our mansions and receive our bread, Should blush so often for the face she bore, So long be drench'd with floods of filial gore; Why to small realms for ever rest confin'd Our great affections, meant for all mankind. Though climes divide us; shall the stream or sea, That forms a barrier 'twixt my friend and me, Inspire the wish his peaceful state to mar, And meet his falchion in the ranks of war? Not seas, nor climes, nor wild ambition's fire In nations' minds could e'er the wish inspire; Where equal rights each sober voice should guide, No blood would stain them, and no war divide. 'Tis dark deception, 'tis the glare of state, Man sunk in titles, lost in Small and Great; 'Tis Rank, Distinction, all the hell that springs From those prolific monsters, Courts and Kings."

"But grant to kings and courts their ancient play, Recall their splendour and revive their sway; Can all your cant and all your cries persuade One power to join you in your wild crusade? In vain ye search to earth's remotest end; No court can aid you, and no king defend."

"Indignant Man resumes the shaft he gave, Disarms the tyrant, and unbinds the slave, Displays the unclad skeleton of kings, Spectres of power, and serpents without stings."

"And didst thou hope, by thy infuriate quill To rouse mankind the blood of realms to spill? Then to restore, on death devoted plains, Their scourge to tyrants, and to man his chains? To swell their souls with thy own bigot rage, And blot the glories of so bright an age? First stretch thy arm, and with less impious might, Wipe out the stars, and quench the solar light : “For heav'n and earth," the voice of God ordains, “Shall pass and perish, but my word remains," Th' eternal Word, which gave, in spite of thee, Reason to man, that bids the man be free."

"The gazing crowd, of glittering State afraid, Adore the Power their coward meanness made; In war's short intervals, while regal shows Still blind their reason and insult their woes."

"Behold, illumin'd by th' instructive age, That great phenomenon, a Sceptred Sage. There Stanislaus unfolds his prudent plan, Tears the strong bandage from the eyes of man, Points the progressive march, and shapes the way, That leads a realm from darkness into day."

"Think not, ye knaves, whom meanness styles the Great, Drones of the Church and harpies of the State, — Ye, whose curst sires, for blood and plunder fam'd, Sultans or kings or czars or emp'rors nam'd, Taught the deluded world their claims to own, And raise the crested reptiles to a throne, — Ye, who pretend to your dark host was given The lamp of life, the mystic keys of heaven; Whose impious arts with magic spells began When shades of ign'rance veil'd the race of man; Who change, from age to age, the sly deceit As Science beams, and Virtue learns the cheat; Tyrants of double powers, the soul that blind, To rob, to scourge, and brutalize mankind, Think not I come to croak with omen'd yell The dire damnations of your future hell, To bend a bigot or reform a knave, By op'ning all the scenes beyond the grave. I know your crusted souls: while one defies In sceptic scorn the vengeance of the skies, The other boasts, — “I ken thee, Power divine, “But fear thee not; th' avenging bolt is mine." No! 'tis the present world that prompts the song, The world we see, the world that feels the wrong, The world of men, whose arguments ye know, Of men, long curb'd to servitude and wo, Men, rous'd from sloth, by indignation stung, Their strong hands loos'd, and found their fearless tongue; Whose voice of fire, whose deep-descending steel Shall speak to souls, and teach dull nerves to feel."

"See the long pomp in gorgeous glare display'd, The tinsel'd guards, the squadron'd horse parade; See heralds gay, with emblems on their vest, In tissu'd robes, tall, beauteous pages drest; Amid superior ranks of splendid slaves, Lords, Dukes and Princes, titulary knaves, Confus'dly shine their crosses, gems and stars, Sceptres and globes and crowns and spoils of wars."

"Of these no more. From Orders, Slaves and Kings, To thee, O Man, my heart rebounding springs. Behold th' ascending bliss that waits your call, Heav'n's own bequest, the heritage of all. Awake to wisdom, seize the proffer'd prize; From shade to light, from grief to glory rise. Freedom at last, with Reason in her train, Extends o'er earth her everlasting reign…"

"Lords of themselves and leaders of mankind.On equal rights their base of empire lies, On walls of wisdom see the structure rise; Wide o'er the gazing world it towers sublime, A modell'd form for each surrounding clime. To useful toils they bend their noblest aim, Make patriot views and moral views the same, Renounce the wish of war, bid conquest cease, Invite all men to happiness and peace, To faith and justice rear the youthful race, Till Truth's blest banners, o'er the regions hurl'd, Shake tyrants from their thrones, and cheer the waking world."

"Sors aequa merentes respicit."

"O caeca nocentum consilia! o semper timidum scelus!"

"The best of all the Latin epic poets after Virgil."

"It may be remarked of Statius's heroes, that an air of impetuosity runs through them all; the same horrid and savage courage appears in his Capaneus, Tydeus, Hippomedon, etc. They have a parity of character which makes them seem brothers of one family."

"I do not scruple to prefer Statius to Virgil; his images are strongly conceived, and clearly painted, and the force of his language, while it makes the reader feel, proves that the author felt himself."

"In the very beginning he unluckily betrays his ignorance in the rules of poetry (which Horace had already taught the Romans) when he asks his Muse where to begin his Thebaid..."

"I think Statius a truer poet than Lucan, though he is very extravagant sometimes."

"And kis the steppes, wher-as thou seest pace Virgile, Ovyde, Omer, Lucan, and Stace."