Рамаяна: Том 2: Араньяканда, Кишкиндхаканда и Сундараканда · Часть 5
Полный четырёхтомник Манматхи Натха Датта, английский, Калькутта, 1891–1894. Все четыре тома конкретного перевода М. Н. Датта: Балаканда, Айодхьяканда, Араньяканда, Кишкиндхаканда, Сундараканда, Юддхаканда и Уттараканда. Полный текст выбранного четырёхтомного издания; это не собрание всех версий Рамаяны.
Все четыре тома конкретного перевода М. Н. Датта: Балаканда, Айодхьяканда, Араньяканда, Кишкиндхаканда, Сундараканда, Юддхаканда и Уттараканда. Полный текст выбранного четырёхтомного издания; это не собрание всех версий Рамаяны.
Project Gutenberg identifies each of the four ebooks as public domain in the USA. Translator Manmatha Nath Dutt lived 1855–1912; historical editions 1891, 1891, 1893, 1894. CRLF normalized to LF, outside whitespace trimmed, complete body split at paragraph boundaries for the reader. No text within the selected body dropped. Полные сведения об издании и лицензия
Rama accompanied by his brother as well as Sita went to the asylum of
Sutikshna in company with the twice-born ones. And having proceeded far,
and crossed many a stream of copious waters, Rama saw a holy peak
towering high like the mighty Meru. Then those worthy scions of the
Ikshwaku race--descendants of Raghu--with Sita entered the forest ever
furnished with various kinds of trees. And having entered the dense
forest abounding in blossoms and fruits and trees, Rama saw in a recess
an asylum glittering with bark and garlands. There Rama duly addressed
an ascetic seated in the lotus-attitude[9] for warding off evil, even
Sutikshna, "O thou conversant with righteousness, speak to me, O
Maharshi, O thou that hast truth for thy prowess." Thereupon, eying Rama
keenly, that calm (ascetic)--the foremost of those practising
righteousness, embracing him with his arms, said, "Welcome, thou
foremost of the Raghus, O Rama, thou the best of those practising
righteousness. This asylum now hath been furnished with its master in
consequence of thy visit. O illustrious one, O hero, expecting thee, I
have not yet ascended heaven, renouncing on earth this body of mine. I
had (already) heard that, coming to Chitrakuta, (thou hadst been staying
there), having been deprived of the kingdom. Here came, O Kakutstha, the
Sovereign of the celestials of an hundred sacrifices. Coming to me, that
mighty deity, the Sovereign of the celestials, said that I had acquired
all the worlds by my pious acts. Do thou, by my grace, in company with
thy wife and Lakshmana, dwell delightfully in those regions won by my
asceticism, containing Devarshis." Thereupon the self-possessed Rama
answered that blazing and truth-telling Brahmana of fiery austerities,
like Vasava answering Brahma, saying, "O mighty ascetic, I myself will
win those regions. I wish to be directed to a dwelling in this forest.
Thou art possessed of ability in respect of everything, and art (at the
same time) engaged in the welfare of all beings,--this hath been told
unto me by the high-souled Sarabhanga of the Gautama race." Thus
addressed by Rama, that Maharshi known over all the worlds, spoke sweet
words ia great joy, "O meritorious Rama, even this is the asylum (for
thee). Do thou live here pleasantly. It is inhabited by numbers of
saints and is always provided with fruits and roots. This forest is
haunted by herds of deer that range here without doing harm to any one,
although they possess great energy; and go away, having bewitched people
(by their beauty). Save what comes from these deer, there is no other
evil to be encountered here." Hearing those words of the Maharshi, the
placid elder brother of Lakshmana, taking up his bow with the arrow set,
said "O exalted one, if by means of sharpened shafts blazing like
lightning, I slay those herds of deer when they come, it shall impart
pain unto thee,--and what can be more unfortunate than this? Therefore I
shall not be able to dwell long in this asylum." Having said this, Rama
ceased and became engaged in his evening adorations, and, having
finished them, along with Sita and Lakshmana fixed his quarters in the
asylum of Sutikshna. Then, when the evening had passed away and night
fell, Sutikshna, having done homage unto those chiefs of men, offered
them excellent fare, suitable to ascetics.
[9] The _yoga_ system has many positions for concentrating
thought.--T.
SECTION VIII.
Having been well entertained by Sutikshna, Rama in company with
Sumitra's son, having passed away the night there, awoke in the morning.
And arising in due time, Rama along with Sita, bathed in cool waters
odorous with the aroma of lotuses; and having in proper time duly
worshipped Fire as well as the deities, in that forest containing abodes
of ascetics, Rama, Lakshmana and Videha's daughter, their sins purged
off, seeing the sun risen, approached Sutikshna and spoke unto him these
mild words, saying--O Reverend sir, we have stayed here pleasantly,
being excellently ministered unto by thee. We greet thee, and go away.
The ascetics urge speed upon us. We hasten to view the collections of
asylums that belong unto the holy sages inhabiting the forest of
Dandaka. Now we crave thy permission along with that of these foremost
of anchorites, steady in virtue, crowned with asceticism and
self-controled, resembling smokeless flames. And we intend to set out
ere the sun, like unto a low-sprung one that hath attained to auspicious
fortune through evil ways, with rays incapable of being borne, shines
too fiercely." Having said this, Raghava along with Sita and Sumitra's
son bowed down unto the ascetic's feet. And as they touched his feet,
that best of ascetics, raising Rama and Lakshmana up, embraced them
closely and said, "O Rama, go thy way safely, in company with Sumitra's
son and this Sita that followeth thee like a shadow. Behold the
beauteous asylums, O hero, of these pure-spirited ascetics inhabiting
the forest of Dandaka. Thou wilt see blossoming woods garnishod with
fruits and roots, containing goodly deer, and mild feathered tribes;
tanks and pools laughing with blown lotuses, containing pleasant waters,
and abounding in Karandavas; charming mountain-springs; and romantic
forests picturesque with peacocks. Go, O child; and go thou also, O
Sumitra'a son. And come again to my asylum after having seen these."
Thus addressed, Kakutstha along with Lakshmana, having gone round the
ascetic, prepared for departing. Then Sita of expansive eyes handed to
the brothers excellent quivers, bows and shining swords. Then fastening
the graceful quivers, and taking the sweet-sounding bows, both Rama and
Lakshmana issued from the hermitage. And permitted by the Maharshi, the
Raghavas furnished with grace, equipped with bows and scimitars, swiftly
set out along with Sita.
SECTION IX.
When the son of Raghu had set out with Sutikshna's permission, Sita
addressed him in affectionate words and convincing speech,
saying,--"Although thou art great and followest the narrow way (of
righteousness), yet thou art on the eve of entering into
unrighteousness. But thou couldst by refraining from action, eschew this
unrighteousness that springs from an evil begot of desire. This evil
begot of desire is threefold. One prominent evil is falsehood, and both
the others are of weightier significance, --association with others'
wives, and vindictiveness without any (basis of) hostility. Falsehood, O
Raghava, hath never been thine, nor can it ever be thine (in the
future). Nor yet, O foremost of men, canst thou ever even in fancy be
(guilty of) going after others' wives, which marreth all religious
merit. These, O Rama, are by no means in thee. O King's son, thou ever
and a day directest thy attentions unto thy own wife. And thou art
righteous and truthful and doest the will of thy sire. In thee are
established virtue and truth--and every thing; and by help of thy
conquered senses, thou, O mighty-armed one, art capable of bearing
everything. And, O thou of a gracious presence, thine is control over
sense. The third evil that leads men through ignorance to bear hostility
towards others without any (cause of) hostility, is now present (unto
thee). Thou hast, O hero, for the protection of the saints dwelling in
the forest of Dandaka, promised the slaughter of Rakshasas in battle.
And it is for this reason that equipped with bows and arrows, thou hast
along with thy brother set out for the forest known as Dandaka. Seeing
thee set out, my mind reflecting on thy truthfulness as well as thy
happiness in this world and welfare in the next, is wrought up with
anxiety. And, O hero, I do not relish this journey to Dandaka. Thereof I
will tell thee the reason. Do thou listen to me as I tell thee. Bearing
bows and arrows in thy hands, thou hast come to the wood along with thy
brother; and (it may well happen) that seeing grim rangers of the
forest, thou mayst discharge thy shafts. And even as the vicinity of
faggots increases the energy of (ire, the proximity of (the bow)
enhances the strength and energy of the Kshatriya. Formerly, O
long-armed one, in a sacred wood haunted by beasts and birds, there
lived a truthful ascetic of a pure person. Intending to disturb his
austerities, Sachi's lord, Indra, bearing a sword in his hand, came to
the asylum in the guise of a warrior. And in that asylum, that excellent
scimitar was deposited as a trust with that righteous person practising
asceticism. Receiving that weapon, that ascetic intent upon preserving
his trust, rangeth the forest, maintaining his faith. And intent upon
preserving his trust, he goeth nowhere for procuring fruits and roots
without that sword deposited with him as a trust. Constantly carrying
the sword, by degrees, the ascetic, foregoing all thoughts about
asceticism, had his mind involved in fierce sentiments. Thus in
consequence of bearing that weapon, that ascetic taken up with fierce
thoughts, losing his sobriety and led astray from righteousness, went to
hell. This ancient story anent the carrying of arms, asserts that even
as fire worketh change in a piece of wood, the presence of arms worketh
alteration in the mind of him bearing them. From affection and the high
honor in which I hold thee, I merely remind thee of this matter. I do
not teach thee. Equipped with bows as thou art, thou shouldst renounce
all thoughts of slaying without hostility the Rakshasas residing in
Dandaka. Without offence none should be slain.--It is the duty of
Kshatriya heroes by means of their bows to protect persons of subdued
souls, come by any calamity. Where are arms? And where is the forest?
Where is Kshatriya virtue? And where is asceticism? These arc opposed to
each other,--let us, therefore, honor the morality that pertains to this
place. From following arms, one's sense gets befouled and deformed.
Again going to Ayodhya, thou wilt observe the duties of Kshatriyas. Then
my mother-in-law and father-in-law shall experience enduring delight,
if, having renounced the kingdom, thou lead the life of an ascetic.
Interest springs from righteousness; and happiness also results
therefrom. One attains everything through righteousness--in this world
the only substantial thing. Repressing self by diverse restrictions,
intelligent people attain righteousness; but virtue crowned with
felicity, is incapable of being attained by following pleasure. O mild
one, ever cherishing thy heart in purity, do thou practise piety, in the
wood of asceticism. Everything--the three worlds--are truly known unto
thee. I have spoken this through feminine fickleness. Who can speak of
righteousness unto thee? Reflecting on and understanding things, do thou
along with thy younger brother speedily do what thou likest."
SECTION X.
Источники и права
