Рамаяна: Том 2: Араньяканда, Кишкиндхаканда и Сундараканда · Часть 35 — Атлас веры

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.
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O mighty armed Rama of great prowess, formerly my beauty, beyond conception, was known all over the three worlds, like unto the beauty of the Sun, the Moon and Indra. I used to frighten everywhere the ascetics living in the forest by turning this my beauty into a terrific form. Once on a time assuming this terrible shape I assailed and enraged the great ascetic _Sthulashira_ collecting diverse wild fruits. Thereupon he imprecated curses upon me, saying "Do thou retain this ghastly shape hated of all mankind." Upon my praying unto that angry ascetic for my relief from that curse, he said--"Thou shalt regain thy stalwart and beautiful shape when thou shalt be burnt by Rama in a dense forest having got thy arms dissevered by him. O Lakshmana, know me to be the beautiful son of Danu. Through Indra's curse in the battle field I have been metamorphosed into my present shape. After I had pleased him with hard austerites, the Grand-Father of the celestials conferred on me a long life. And therefore I was inflamed with pride and assailed Indra in a conflict, thinking within me, 'I have gained a long life--what can Indra do me?' Thereupon by his thunderbolt, having hundred edges, hurled off his hands, my thighs were shattered and my head thrusted into my body. Myself praying for the close of my life, he did not despatch me to the abode of Yama. He only said "May the words of the Grand Sire prove true." Whereto I replied 'How shall I live long without any food, being smitten by thee having a thunderbot in thy hand, and having my head, thighs and mouth crushed down?' Thereat Indra made my hands extending over a _Yajana_ and placed my mouth, having sharpened teeth, on my belly. Thenceforth, stretching out my long arms I used to devour all lions, tigers, wolves and deer ranging the forest. Indra said to me, Thou shalt attain to heaven when Rama, along with Lakshmana, shall cut off thy arms in a battle.' Acting under the conviction that Rama, resolved to destroy my person, shall surely come within the compass of my arms, I do always assail with relish, O worshipful one, O thou best of kings, every animal I meet with in this forest. Thou art that Rama. May good betide thee, O Raghava. Verily did the great ascetic speak unto me that none should be able to assail me but Rama. Being cremated by you, I shall counsel you best and tell you with whom you should contract friendship." Being thus addressed by Danu, the virtuous-souled Raghava spake before listening Lakshmana, "My renowned spouse Sita was easily ravished by Ravana after I had gone out of Janasthana along with my brother. I know that Rakshasa's name only--but do not know his whereabouts, his figure and his prowess. It behoveth thee to show proper compassion for us, who have been stricken with grief, who are helpless, have been ranging this forest in this way and are ever engaged in the well-being of others[71] O, hero, we shall burn thee after collecting all the branches that have been broken down by the elephants and dried up in time, and digging a big trench. Do thou tell us who hath carried away Sita? And where? If dost thou know it truly do thou perform us this good service." Thereat the Rakshasa, skilled in speech, spake unto Raghava, addressing him thus--"I am not gifted with divine fore-sight and therefore do not know where Maithilee is. I shall let you know of him who shall be able to tell you all about her, after I resume my original shape, being burnt (by thee). I shall furthermore tell thee, O Rama, who knows that Rakshasa. Without being burnt I am incapable of being cognizant of that highly powerful Rakshasa who hath carried away thy Sita. By the influence of curse, I have lost my fore-sight and by my own improper actions I have been transformed into this ugly figure. Do thou cremate me according to the prescribed rites after throwing me into the ditch before the sun, with his worn out carriers descends into the western horizon. Being burnt by thee in the ditch, with due ceremonials, O descendant of Raghu, I shall mention, unto thee, one who knows that Rakshasa. O Raghava, O fleet-footed hero, do thou contract friendship with him gifted with good qualities and he shall assist thee. There is nothing unknown to him, O Raghava in the three worlds. Formerly for some reasons he had travelled all over them." [71] This Sloka may be rendered in another way:--Do thou continue benifitting us by showing proper compassion for us, who are stricken with grief helpless and ranging the forest in this way. We have however adopted here the commentator Ramanuya's explanation.--T. SECTION LXXII. After _Kavandha_ had spoken thus, the two best of men, Rama and Lakshmana took him to a mountain-cave and placed on fire. Lakshmana kindled the funeral pile, which was ablaze on all sides. Thereupon the fire began to burn down slowly the huge and corpulent body of _Kavandha_ like unto a lump of clarified butter. Afterwards the highly powerful demon, shaking the funeral pile, rose up quickly like a smokeless flame of fire, wearing a clean cloth and a celestial garland. And the graceful demon, wearing an unsullied cloth and having all its limbs crested with diverse ornaments, rose from the pile high up in the welkin with a delighted heart. Thereupon mounting on a famed car, brilliant and drawn by swans[72] and lighting up all the quarters with the effulgence of his person, that highly powerful one, stationing himself in the heaven, addressed Rama, saying:--"Do thou hear truly, O Raghava, of the means by which thou shalt come by Sita. There are six expedients,[73] O Rama, by virtue of which kings acquire all objects. He, in whom misfortune hath culminated, should seek the company of one such.[74] Thou hast, O Rama along with Lakshmana, met with the culmination of misfortune and for which thou hast been assailed with such a disaster as the ravishment of thy spouse. O thou best of my friends, it behoveth thee, therefore to make friends with such a person. Or else I do not find any means for thy success. Do thou hear, O Rama, what I relate. There liveth with four monkeys a heroic, self-controlled monkey by name Sugriva, on that best of mountains _Rishyamuka_, situated on the banks of the lake Pampa, being driven by his enraged brother Vali, the son of Indra. That mighty, powerful, effulgent lord of monkeys, of immeasurable prowess and truthful vows, humble, patient, intelligent, great, expert, bold, graceful and puissant, hath been banished by his brother, O hero, for kingdom. Surely he shall befriend and assist thee in thy search for Sita. Do thou not plunge thy soul in grief. O thou best of Ikshwakus, none can withstand destiny on this earth, truly unavoidable is it course. Do thou proceed soon, O hero, to Sugriva of mighty prowess, and repairing hence even to-day do thou contract friendship with him, taking vow in the presence of flaming fire[75] that ye shall not envy each other. Despise not that kingly monkey Sugriva, because he is grateful, capable of assuming shapes at will, seeking protection and powerful. Ye too are able to accomplish his wished-for object. Benefitted by thee or not, he shall engage in thy service. He was begotten of the Sun unto the wife of _Rikhyraja_. He hath been roaming the bank of Pampa being in constant fear of Vali after creating enmity with him. Do thou make friends with that monkey ranging the wood and inhabiting the Rishyamuka mountain after placing thy weapon in the very presence of fire as a witness, because that best of monkeys knoweth minutely all the abodes of Rakshasas, living on human flesh. There is no place under the sun of many rays, O Raghava, O slayer of foes, unknown to him. Exploring, with all his monkeys, the rivers, huge mountains, strongholds and caves, he shall learn about thy spouse. He shall search that exquisitely fine damsel Maithili in Ravana's abode, bewailing on thy separation; and to find her out he shall despatch, O Raghava, many a monkey of huge proportions to various quarters. Whether on the summit of the mount Meru or in the region under the earth, that lord of monkeys, shall give thee back thy blameless spouse, killing all the Rakshasas." [72] By virtue of the pious observances performed by him in his previous existence and for his being burnt by Rama that celestial car appeared there.--T. [73] The six expedients are as follow--(1) _Sandhi_, peace, (2) _Vigraha_, war-fare. (3) _Yana_, military expedition against an enemy. (4) _Ashana_--halting. (5) _Daidhibhava_--sowing dissension. (6) _Samashrarya_ seeking protection.--T. [74] This is a moral law referring to the sixth expedient, to be resorted to by the kings--namely _Samashrarya_ or seeking protection.--T. [75] This refers to the oriental custom of performing every sacred rite in the presence of fire as witness. The Hindus regard the fire with sacred reverence and for this in all their social and religious ceremonials fire plays a very prominent and sacred part--T. SECTION LXXIII.