Рамаяна: Том 2: Араньяканда, Кишкиндхаканда и Сундараканда · Часть 19
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
Hearing the words of that sovereign of the Rakshasas, the highly
energetic Maricha, skilled in speech, answered the Rakshasa chief,
saying, "0 king, the speaker of soft words is common, but the speaker
and the listner of unwelcome though beneficial words are rarities.
Volatile, and employing no spies, thou surely dost not understand the
exceedingly powerful Rama towering high in virtues, and resembling the
illustrious Indra or Varuna himself. I shall be well, my child, if Rama
fired with rage, do not render all the world bereft of Rakshasas; if
Janaka's daughter hath not sprung to compass thy destruction, if a
dreadful disaster do not befall thee because of Sita, and if having
obtained for her lord thee that art wilful and wicked, the city of Lanka
with thee and the Rakshasas do not meet with utter extermination. The
sovereign who is wicked, whimsical and of evil intent like thee,
bringeth about his own destruction as well as that of his kingdom and
relatives. Rama, the enhancer of Kaucalya's delight hath not been
abandoned by his father, nor is he devoid of propriety of conduct; he is
not avaricious, wicked nor the destroyer of Kastriya race. He does not
lack religious merits or accomplishments, nor is he of a harsh
temperament and intent on causing misery unto creatures. Finding his
truthful sire imposed on by Kaikeyi he has sojourned unto woods. For
compassing the welfare of his father Dacaratha and Kaikeyi he hath
entered the forest of Dandaka. Rama, O my child is not harsh or foolish;
nor has he not control over his senses. Far from speaking untruth he
does not know false stories even. It doth not behove thee therefore to
use such improper language towards him. He is an incarnation of virtue,
pious and truthful, and lord of all men as Basava of all celestials. How
dost thou then wish to carry away by force his Vaidehi, protected by
virtue of her own chastity, like unto the rays of Sun? It doth not
behove thee to enter that fire of Rama who hath arrows for rays and bow
and scimitar for fuel. It doth not behove thee, O Ravana, to approach
Rama renouncing thy kingdom, happiness and love of life, who is like
unto death itself and has bow for his widened and flaming mouth, and
arrows for his rays and who is irrepressible, of mighty prowess, holding
bows and arrows and repulsing the forces of the enemy. Incomparable is
his power; daughter of Janaka is his wife and lives in the forest
confiding in the mighty strength of his bow; thou shalt not be able to
carry her away. She is the beloved wife of that best of men having a
leonine chest--and he holds his wife dearer than his life and is ever
attached unto her. And young Sita beloved of the mighty Rama, and like
unto the rays of flaming fire is ever incapable of being carried away by
thee. Of what avail is this vain attempt O Rakshasa chief? No sooner
Rama shall see you in the battle thou shalt meet with thy end. Hard it
is to attain life, happiness and kingdom, so it behoveth thee to act
properly, after consulting with thy ministers headed by Bivishana,
judging Rama's merits and demerits and ascertaining his and thy own
strength and as well as thy welfare. Methinks thy approaching conflict
with the son of the Kocala chief forebodes no good unto thee; hear again
therefore O prince of the night-rangers, words sensible and lending to
thy welfare.
SECTION XXXVIII.
Once on a time I was engaged in travelling all over the earth. I had in
my body, resembling a huge mountain, the strength of a thousand Nagas. I
had _parigha_ in my hands, crown on my head and golden ear-rings on my
ears and my body was of a dark blue colour like that of a cloud. Causing
fright unto the people I used to wander through the forest of Dandaka
and live upon the flesh of the Rishis. The pious ascetic Viswamitra
being afraid of me went in person to the king Dacaratha and said, "When
I shall remain absorbed in meditation on the occasion of parva, let Rama
protect me O king, Truly am I afraid of this Maricha." Being thus
addressed by the ascetic the virtuous-souled king Dacaratha replied,
saying "Raghava is still under twelve years of age and hath not been
well disciplined in military arts. But I have soldiers enough, and if
permitted by thee, O thou best of ascetics, I shall with my four-fold
forces kill thy enemies, the rangers of the night." Being thus addressed
that ascetic spoke unto the monarch, saying, "True it is that thou wert
the protector of the celestials in the War and thy exploits are well
known to the world, but no one shall be able to withstand the Rakshasas
but Rama. The highly energetic Rama, though a boy is sufficiently
qualified to defeat the enemies; therefore, O Destroyer of foes, let thy
soldiery remain here and let me proceed along with Rama. May God bless
thee." Saying this the ascetic Viswamitra being pleased went to his
asylum along with Rama. Afterwards having been initiated for the
sacrifice in the forest of Dandaka Rama having unstrung his mighty bow
came to the ascetic to protect the sacrifice. He had a gold chain round
his neck, a crest on his head and a bow in his hands; he had a pair of
beautiful eyes, and only one piece of cloth; his countenance was of
green hue and exquisite beauty and even then mustaches or other signs of
manhood did not appear on his face. Beautifying the entire forest of
Dandaka with his own splendour Rama appeared like the newly risen moon.
Thereupon I resembling a cloud and having golden ear locks entered the
asylum being proud of my power on account of the boons offered unto me
by Brahma. Seeing me enter he took up his dart and attached string unto
his bow with proper care. Being under the influence of sheer foolishness
I passed by him as a child and darted towards the sacrificial altar of
Viswamitra. Thereupon he wounded me with a sharpened sword capable of
doing away with the enemies and threw me away into the ocean situated at
a distance of hundred yojanas. He had no mind of killing me then and for
this he saved my life. I was thrown however into the deep ocean being
hindered by the velocity of his arrows and having lost my consciousness.
Regaining my sense after a long while I returned the city of Lanka.
Myself saved thus, my followers however were all killed by Rama of
unwearied activity though a mere child and a novice in the art of
warfare. It is for this that I do prevent thee; thou shalt be
overwhelmed with calamities and meet with destruction if dost thou
engage thyself in battle with him. In vain shalt thou bring about the
affliction of the mirthful and sportive Rakshasas ever witnessing social
festivities. And in vain shalt thou for Sita compass the destruction of
the city of Lanka, adorned with diverse jewels and filled with golden
edifices. Pious men living with a vicious man, meet with destruction for
his sins, though they themselves do not commit any misdeed, like unto
fish (devoured by Garuda) living in a lake where snakes dwell. Thus
shalt thou witness that for thy own folly the rangers of the night,
adorned with celestial ornaments and having their body pasted with
sandal, have been killed and brought down to the earth. And they
deprived of shelter have fled away to different directions, some with
their wives and some alone, having their wives carried away (by the
enemies). Thou shalt further observe that all edifices of Lanka, being
enveloped with arrows and flaming fire have been burnt down to ashes.
There is no greater sin on earth than carrying away another's wife.
There are a thousand ladies in thy seraglio O king. Being attached unto
thy wives do thou preserve the race of the Rakshasas, thy own line, thy
wished for life, kingdom, wealth and dignity. Do not bring about Rama's
mischief if dost thou wish to live happily with thy wives and friends. I
am thy friend and do ask thee again and again to desist (from thy evil
intentions); if dost thou encroach upon Sita surely shalt thou along
with thy kinsmen go to the abode of Yama being enfeebled by the arrows
of Rama."
SECTION XXXIX.
I was however somehow saved by Rama in that conflict. Listen what
happened afterwards. I was not humbled even by the danger of my life.
Once again I entered the forest of Dandaka accompanied by two Rakshasas
assuming the shape of deer. I had a flaming tongue, huge teeth,
sharpened horns and lived on the flesh of ascetics. Assuming such a
terrible appearance I began to traverse with great vehemence the
_Tirtha_, _Agnihotri_ and the place of worship; eating the flesh and
drinking the blood of the ascetics after killing them I began to hinder
all religious services. I had a most ugly figure and was maddened with
drinking blood, and all the animals of the forest were exceedingly
frightened at me. White I was thus traversing the forest of Dandaka
throwing obstacles in the way of religious services I saw the pious
ascetic Rama living on a restricted fare, the honored Sita and the
mighty Lakshmana, taking recourse to asceticism, moderate in eating and
ever engaged in the welfare of created beings. Remembering his former
enmity and aggrandisement, I, being extremely wrathful, in my deer shape
and with my sharpened horns, darted towards him with a view to kill him,
considering through my ignorance the effulgent Rama as none other but an
ascetic living in the forest. Then stringing his huge bow he darted
three sharpened arrows at me. Those three terrible arrows with bent
knots resembling thunder-bolts, killing enemies and drinking blood and
having the motion of Garuda and air, coalescing with each other came
before us. Wicked as I am, I was fully aware of his prowess having been
frightend by him on a former occasion, and so I saved myself by
escaping, but those two Rakshasas were killed. O Ravana, any how saved
from the arrows of Rama and having got my life back I have resorted to
the life of an ascetic and have been carrying on asceticism here being
absorbed in _Yoga_.
From that very day I see Rama wearing bark and deer skin even in the
very trees before me like unto Death with the noose in his hands.
Terrified as I am I always seeing thousands of Rama around me. Me seems
the entire forest is inhabited by Rama only. O king of Rakshasas, I see
Rama even in the quarter where there is no Rama. Seeing him in my dreams
even I look around like one awaken. O Ravana what more shall I speak
unto thee, I am so much afraid of Rama that such words as Ratna (jewel)
Ratha (chariot) which begin with the letter Ra administer consternation
unto me. I am fully apprised of the prowess of that descendant of Raghu;
it doth not behove thee to enter into conflict with him; he can destroy
Vali and Namuchi. Ravana, whether dost thou fight with Rama or not, do
not mention him unto me if dost thou wish to see me. Many persons pious
and devoted to asceticism on this earth have met with destruction for
another's misdeeds. And I shall meet with a similar fate for thy sins. O
thou the ranger of night do whatever thou likest, I shall not follow
thee. Truely is that highly intelligent and effulgent Rama of mighty
prowess, like death itself unto the rangers of night. Though the wicked
Khara of Janasthana hath been slain by him on Surpanakha's account, yet
how is he to blame for it? Do thou truly speak. Thou art my friend; it
is for this and for thy welfare that I speak this truth unto thee. If
dost thou not follow my words, thyself with all thy kinsmen, shall be
slain in battle by Rama.
SECTION XL.
Источники и права
