Рамаяна: Том 2: Араньяканда, Кишкиндхаканда и Сундараканда · Часть 47
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
mploy for the suppression of the iniquitous. O
son of a king, hadst thou fought with me openly thou wouldst have,
forsooth, seen the abode of Death being killed by me. O Rama, like unto
a serpent destroying persons asleep, thou, that art under the control of
vice, hast killed me, who am hard to repress, keeping thyself out of my
sight in the battle. I have been killed by thee, desirous of
encompassing Sugriva's well being. Hadst thou apprized me of thy object
before, I would have got thee thy Maithili in the course of a day, and
brought, by the neck, that vicious-souled Rakshasa--Ravana, the ravisher
of thy spouse without putting an end to his life in the battle. Whether
in the deep ocean or in the region under the earth, I shall bring thy
Maithili like unto an _Ashyatari_.[110] It is perfectly proper that
Sugriva shall inherit my kingdom on my ascension to heaven. And it is
equally improper that I have been viciously killed by thee in the
battle. Every one in time meets with death and hence there is nothing to
be sorry for me. But do thou think of a proper reply thou shalt give to
the people (when asked about the cause of my destruction)." Having said
this, that high-souled Son of monkey-chief, greatly distressed being
wounded by (Rama's) shaft and having his countenance dried up, became
silent, fixing his look upon Rama, resembling the sun.
[110] Here is an allusion. A prince of _Daityas_, named Hayagriva, stole
the _Vedas_ at the end of _Kalpa_; in the recovery of them he was
slain by Vishnu after his descent as _Matshya_.--T.
SECTION XVIII.
And thus Rama was addressed by Vali, wounded and senseless, with those
modest, pious and auspicious words. And being thus reproached he spoke
unto that excellent lord of monkeys, gifted with virtue and other
accomplishments, resembling the Sun shorn of its lustre, a cloud which
has already discharged its waters and fire extinguished.--"Not cognizant
of virtue, knowledge, passion and custom, why dost thou blame me like a
child? Why dost thou purpose to address me thus out of fickleness,
consequent upon thy monkeyhood not asking thy wise elders recognized by
the preceptors? This land, abounding in hills and woods, belongs to the
Ikswakus. Along with it was conferred on them the power of administering
favour and chastisement unto beasts, birds and human beings. The
upright, virtuous and truthful king Bharata, cognizant of virtue,
knowledge and passion and ever engaged in adminstering favour and
punishment, governs this kingdom. That king is said to be cognizant of
time and place; in him dwelleth modesty, truthfulness, prowess and a
love for discipline. Ourselves and other kings, being commanded by him
to practise piety, have been journeying in this wide world desirous of
multiplying virtue. That foremost of monarchs, Bharata--lover of virtue,
governing this entire earth, who dares perpetrate an iniquity? Stationed
in the excellent virtue of our own and placing Bharata' s commandments
on our heads, we shall consider how we shall punish them who go astray
(from the path of virtue). Thou hast oppressed virtue and perpetrated a
gross iniquity. Thou hast placed thyself under the control of thy
passions and deviated from the track of royal duties. The elder brother,
father, and the instructor--these three should always be regarded in the
light of a father if they tread the paths of virtue and morality. A
younger brother, a son and an accomplished follower should always be
regarded as sons. And virtue is always at the bottom of all such
considerations. O monkey, the religion of the good is indeed very subtle
and can comprehend great things--the immortal soul can understand what
is good or bad. Fickle as thou art, how canst thou comprehend what is
proper, consulting with thy monkey companions who are equally stupid and
light-hearted, like unto one, born blind, leading with another such? I
do fairly speak unto thee that it is not anger only that has led me to
bring about thy destruction. Do thou consider why I have killed
thee--thou hast ravished thy brother's wife renouncing that
ever-existing virtue. Thou, the perpetrator of many evil deeds, hast got
by Ruma, the wife of thy brother --the high-souled Sugriva. O monkey,
thou hast thus violated the path of virtue. And thus I have punished
thee who hast ravished thy elder brother's spouse. O thou, the leader of
monkey-herds--I find no other alternative than to punish him who acts
against humanity and violates the sacred sanctions of custom. I am a
Kshatrya coming of a high pedigree. I cannot put up with thy immoral
conduct. _Sastras_ sanction the destruction of one who under the
influence of passion ravishes his own daughter, sister and younger
brother's wife. This is Bharata's commandment--the lord of earth, and we
have been satisfying his orders. Thou hast disregarded virtue. A wise
man, living in virtue, cannot let go one who hath passed by the
sanctions of morality. Bharata hath sanctioned the destruction of the
amorous; and we, O lord of monkeys, following his orders, though proper,
to encompass the destruction of one like thee who hath spoliated virtue
and morality. Like unto Lakshmana, I have contracted friendship with
Sugriva. And with a view to regain his wife and kingdom, he resolved to
engage in my well-being. I too also promised the same before the
monkeys. And how can a man of my position neglect to make good his
promise? For these causes of very great moment, favoured by virtue, I
have administered unto thee this condign punishment. Do thou now approve
it. Thy discomfiture is quite of a piece with the sanctions of
morality-- and to assist friends is one of the codes of religion. Hear,
Manu hath composed a couple of couplets tending to the purification of
character and highly prized by the virtuous as well as myself. Those
who, perpetrating iniquity, bear with fortitude the punishment,
inflicted by their soverign get at the abode of the celestials being
purified like unto the pious. People are freed from their sins, when
they confessing their crimes, are either punished or forgiven. But the
monarch who doth not punish the perpetrator of an evil deed, is visited
by a mighty sin. Formerly an iniquity, like one perpetrated by thee, was
committed by a devotee who was punished severely by my forefather
_Mandhata_. And other lords of earth punish in the same way the authors
of misdeeds. What more, the perpetrators of crime, themselves undergo
penances and are thus released from their sins. Therefore do not repent
any more, O best of monkeys. The punishment, I have inflicted on thee,
is in consonance with the sanctions of morality. We are not our own
masters. Hearken, O best of monkeys, there is another argument (for thy
destruction); and hearing which, O great hero, it behoveth thee to
renounce thy ire. Many persons living on flesh, either lying in ambush,
or openly catch and pierce by means of net, noose and trap, many a deer,
terrified and trusted, taking to their heels or quarrelling with their
companions, careful or careless. They are not to blame in this and I do
not cherish, O best of monkeys, any mortification or ire for this. And
even many royal ascetics, versed in religious lore, go a-hunting; and
hence thou hast been killed by me with a shaft, O monkey, in the
conflict. And I am justified in killing thee, whether thou dost fight or
not since thou art a monkey. There is no doubt, O best of monkeys, that
the monarchs confer life and piety auspicious and hard to attain. It
doth not therefore behove any one to injure them, to blame them and to
use improper words by them--since they are the celestials ranging on
this earth under the semblance of man. Not knowing virtue and growing
angry why dost thou blame me who am following the religion of my
forefathers?" Being thus accosted by Rama, Vali, greatly mortified and
informed of the principle of religion, observed no delinquency in
Raghava. Thereupon that lord of monkeys spake unto Rama, with folded
hands, saying "There is not the least doubt, O best of men, in all that
thou hast said. An inferior person can by no means address his superior
improperly. It doth not behove thee, O Raghava, therefore to blame me
for those unpleasant words which I used towards thee, out of
foolishness. Thou hast acquired a practical mastery over the principles
of religion and art ever engaged in the welfare of thy subjects. Thy
eternal power of ascertaining the crime and meeting its condign
punishment is perfectly clear. Do thou know me as the foremost of
sinners and one who hath deviated from the track of morality. Do thou
conduct me, with pious words, to a better land." Vali, having his throat
choked with vapour, addressed again and again, Rama, with piteous
accents, saying:--"I do not mourn so much for me, Tara, or other friends
as for my son Angada, eldest and wearing a golden _Angada._[111] Brought
up by me from his very infancy, he shall by my separation, wear away
like unto a pond having its liquid contents drunk up by an elephant. He
is my only son, dear and born of Tara. A mere child and of unripe
understanding as he is, that one of mighty strength should always be
protected by thee, O Rama. Do thou regard favourably Sugriva and Angada.
Thou art their protector, and chastiser punishing them for their sins. O
king, O lord of men, it behoveth thee to regard Sugriva and Angada in
the same light in which thou regardest Bharata and Lakshmana. It
behoveth thee to so arrange as Sugriva may not disregard that chaste
Tara who is blameable for my folly only. He, who is favoured by thee,
abideth by thy commandments and acteth after thy heart, can acquire
kingdom, attain to heaven, and govern the earth. Desiring to have my
destruction brought about by thee, I entered into conflict with my
brother Sugriva, albeit prevented by Tara." Having addressed Rama thus,
the lord of monkeys stopped. Thereupon Rama consoled Vali, of clear
understanding with the following moral words, acceptable unto the
Saints. "O best of monkeys, do thou not consider ourselves as well as
thyself blameable. We are more conversant, than thou, with the
principles of religion. They never lose their virtue being proficient in
the mode of ascerting crime and punishing it--one administering
punishment unto the criminal and the criminal receiving it. And
therefore receiving punishment (from me) thou hast been released from
thy sins and acquired a knowledge of religion. Do thou therefore
renounce thy grief, thy illusion and the fear that is lurking in thy
heart. It is impossible for thee, O foremost of monkeys, to withstand
the course of dispensation. There is not the least doubt, O lord of
monkeys, that Angada shall be brought up by me and Sugriva in the same
way as he was by thee." Hearing these sweet, collected and pious words
of the high-souled Rama,--the represser of the enemies in a battle,--the
monkey again addressed him with the following pregnant words--"O lord, O
thou having Mahendra's prowess, I do propitiate thee for my having
insulted thee with improper words, senseless as I was being wounded by
shafts. Do thou forgive me, O lord of monkeys."
[111] A bracelet worn on the upper arm.--T.
SECTION XIX.
Источники и права
