Рамаяна: Том 2: Араньяканда, Кишкиндхаканда и Сундараканда · Часть 104
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
Seeing the Ten-necked one of mighty energy, that foremost of monkeys,
endued with strength, calmly spoke unto him words containing sense,"--I
have come unto thee at the command of Sugriva, O lord of Rakshasas. Thy
brother, the king of monkeys, enquires after thy welfare. Listen to the
desire of thy brother, the high-souled Sugriva, and his words fraught
with righteous sense and capable of working one's good here and
hereafter. King Dacaratha, master of cars and elephants and steeds,--is
the friend of all like unto their father, and is furnished with the
splendour of the sovereign of celestials. His eldest son,--mighty-armed,
and masterful, the darling (of his sire), hath, in accordance with his
father's order, entered the forest of Dandaka with his brother Lakshmana
and his wife Sita. His name is Rama, and he is exceedingly energetic,
and ever abideth on the path of virtue. His spouse, the celebrated Sita,
daughter unto Videha, the high-souled king Janaka, either died or was
carried off in Janasthana. Seeking for that exalted lady, the king's
son, accompanied by his younger brother, arriving at Rhrishyamuka, met
with Sugriva. And Sugriva promised that he would undertake the search
for Sita, and Rama (on his part promised) that he would confer on
Sugriva the kingdom of the monkeys. And, thereupon, slaying Vali in
battle, the king's son established Sugriva as the lord of the monkeys.
Thou formerly hast known that foremost of monkeys, Vali. That monkey was
slain in battle by him (Rama) with a single shaft. And, thereupon, the
lord of monkeys, Sugriva, true to his vow, eager for searching Sita,
despatched monkeys in all directions. And thousands and hundreds and
_niyutas_ of monkeys are exploring all sides, below and above in the
sky. And some are like Vinata's offspring,[402] and some like the Wind;
their course is incapable of being resisted; and those heroic monkeys
are endued with strength and celerity. I, Hanuman by name, am the son of
the Wind-god. For Sita, I, desirous of seeing her, have come hither,
bounding over the main measuring a full hundred Yojanas. And as I was
roving, I came to see Janaka's daughter in thy house. Thou art cognizant
of righteousness and interest, and hast attained prosperity through thy
asceticism. Therefore, O eminently wise one, thou ought not to confine
another's wife. Actions opposed to righteousness, and bringing on
countless evils, and causing extermination,--ill become persons of thy
sort. Who is there even among celestials and Asuras that is competent to
stay before the shafts shot by Lakshmana and Rama in wrath? There is
none, O king, in all the three worlds, that is capable of attaining
ease, after inflicting injury on Raghava. Treading the path of virtue
and profit, do thou pay heed unto my speech fraught with good for three
times;[403] and do thou return Janaki unto that foremost of men. Seen
have I this exalted lady,--which was difficult to compass. As for what
remaineth to be done, Rama himself shall bring it about. That Sita I
have beheld overwhelmed with grief, whom, albeit resembling a
five-hooded serpent in thy mansion, thou knowst not. And even as food
thoroughly mixed with poison, being taken, is incapable of being
digested, this one is incapable of being subdued even by the celestials
and Asuras. It is not proper to destroy religious merit reaped by
undergoing extreme mortification, as well as access of life (attained by
the same means).[404] Thou deemst thyself by virtue of thy asceticism
incapable of being destroyed by the celestials and Asuras; and herein
thy great merit (incident to thy austerities) is the cause.--But Sugriva
is not a god or a Yaksha or a Rakshasa. Raghava, O king, is a mortal and
Sugriva is the lord of monkeys. How canst thou, O king, save thy life
from them? He that, confiding in his strength, committeth himself to
foul proceedings, cannot count upon his righteous deeds, but his evil
ones follow him. Virtue destroyeth vice, (yet vice like thine destroyeth
all virtue).[405] Thou, without doubt, hast obtained the fruit of thy
righteousness, and the fruit also of this iniquity thou shalt reap
without delay. And taking to heart the carnage in Janasthana and the
slaying of Vali as well as the friendship of Rama with Sugriva, do thou
understand thine own good. I, alone that I am, can at my will destroy
Lanka with her steeds and elephants and cars; but he whose envoy I am
hath not yet decided on this point. Rama hath in presence of the
tawny-eyed (ones) forsooth promised the annihilation of the foe by whom
Sita hath been sore oppressed. On wronging Rama, Purandara himself
cannot escape scot-free,--what shall I say of persons like thee? Her
whom thou knowest as Sita staying in thine abode--know her for the Fatal
Night that shall bring destruction down on all Lanka. Therefore, beware
of thyself turning about thy neck the fatal noose in the shape of Sita!
Do thou rather study thy welfare. Thou shalt behold this city crowned
with edifices and stalls, in flames fed by the wrath of Rama, and
consumed by the energy of Sita. Do not bring to destruction thine
friends and ministers, and kindred, and brethren and sons, and thine
entire welfare,-- thine enjoyments and wives and this Lanka. O sovereign
of the Rakshasas, do thou faithfully listen to these words of me, a
monkey and the servant and envoy of Rama. Abolishing all the worlds with
their creatures mobile and immobile objects, the illustrious Rama is
capable of creating these anew. Neither among celestials nor Asuras,
Yakshas, Rakshas, nor serpents, Vidyadharas, Nagas, Gandharbas nor
beasts, Siddhas, the foremost Kinnaras, nor all birds,--nowhere among
any class of beings in all time breathes he who can cope with Rama equal
to Vishnu's self in prowess. Having done such a wrong unto the foremost
of all creatures--even unto that lion of a monarch, Rama, thy life is in
high peril. Neither deities nor Daityas, nor the foremost night-rangers,
nor Gandharbas and Vidyidharas, nor Nagas, nor Yakshas, can stay in
fight against Rama--the leader of these three worlds. And neither
Brahma, self-create, having four countenances, nor the three-eyed Rudra,
destroyer of Tripura, nor the august Indra, the generallissimo of the
celestials, can stay in fight before Rama." Hearing the distasteful yet
excellent speech of the bold and matchless monkey, the ten-necked one,
with his eyes whirling in wrath, ordered the destruction of that mighty
monkey.
[402] Garuda.--T.
[403] Present, past, and future.--T.
[404] By such an iniquitous act as this.--T.
[405] The parenthetical part is the commentator's filling in of the
difficiency in the sentimcnt.--T.
SECTION LII.
Hearing the words of the high-souled monkey, Ravana, bereft of his
senses by wrath, ordered that he should be put to death. On the death of
that one who had proclaimed his own position of being an envoy, having
been ordered by the wicked-minded Ravana, Vibhishana did not agree (with
the decision). And knowing that the lord of Rakshasas was wroth and that
that affair[406] was at hand, Vibhishana, resolved to act according to
justice, began to reflect as to what was to be done. Having arrived at a
decision, that one skilled in speech, paying homage unto that conqueror
of foes, his elder brother, spoke unto him in words eminently good,--"O
lord of Rakshasas, forgive me and renounce thy wrath.[407] Extend thy
favor unto me, and hear these words of mine. Lords of the earth, endowed
with integrity and knowing high and low, never put messengers to death.
The taking the monkey's life, O king, is opposed to morality and
repugnant to social usage; and it is also unworthy of thyself. Thou
understandst morality, art grateful and versed in the morality of
sovereigns, and canst distinguish between high and low among beings, and
even thou knowst the prime sense of things. If discerning persons like
thee come under the governance of passion, mere toil is the pains that
are undergone to master the scriptures. Therefore, O destroyer of
enemies, be pacified. O lord of Rakshasas, difficult to approach,
consider what is proper or otherwise, and then do thou mete out
punishment to the envoy." Hearing Vibhishana's speech, Ravana lord of
Rakshasas, overcome with a mighty wrath, answered,--"O slayer of foes,
to slay the sinful doth not cause sin. Therefore shall I slay this
monkey, worker of iniquity." Hearing these words grounded in
unrighteousness, evil every way, and worthy of the base, that foremost
of intelligent ones, Vibhishana, spoke words couching supreme
import,--"O lord of Lanka, be propitious. O Sovereign of Rakshasas,
listen to speech containing the significance of virtue and profit. O
king, an envoy is not to be put to death on the occasion of his
discharging his proper functions. This righteous people say everywhere
unto all. Surely this is an overgrown enemy; and he hath perpetrated
immense injury (unto us). But say the good, envoys are not to be slain,
albeit many are the punishments that have been assigned for messengers.
Disfigurement of the body, stripes, shaving of the head,--one of these
or all combined,--these are said to be the punishments that should be
inflicted on envoys. But I have not heard of the punishment of death
being a penalty of the envoy. Why doth one like thee, having one's
intelligence rendered meek as respects righteousness and profit, and
capable of proceeding on certain decisions on the merits or otherwise of
things,--come under the sway of passion? Those possessed of power never
give way to anger. Neither in religious discussion, nor in social
concerns, nor in appropriating the right sense of the scriptures, is
there any that can approach thee, O hero. Verily thou art the foremost
among celestials and Asuras. Invincible to the gods and Asuras
themselves gifted with prowess, high spirits and intelligence, thou hast
in battle oftentimes put to the rout the chiefs of celestials and
monarchs. Those heroes that have heretofore mentally entertained enmity
against such a one as thou, foe of deities and Daityas,--heroic and
valient and unconquerable, have not been deprived by thee of their
lives.[408] Nor do I see any good that may likely accrue to us from the
slaying of this monkey. Let thy vengeance descend on those that have
despatched the monkey. Whether honest or otherwise, this one hath been
commissioned by others. Advocating interest not his own and identifying
himself with another, an envoy doth not merit the being put to death. O
king, if this one be slain, no other sky-ranger whatever would show
himself unto us. Therefore, O captor of hostile capitals, do not seek to
slay this one. Thou shouldst spend thyself on celestials with Indra (at
their head). On his being killed, another see I not who, O thou that
lovest warfare, can move those haughty sons of a king to take up arms
against thee. And, O bringer-in of joy unto the heart, it is not proper
for thee, invincible to celestials and Asuras gifted with prowess, high
spirits and intelligence, to disappoint the Nairitas (as to their
eagerness for encounter). They are devoted to thy good, and are heroic
and intent on thy well-being, born in lines having high and fiery
virtues, and endowed with intelligence, --the flower of those bearing
arms--and have been maintained by thee. Therefore let a portion of the
forces, having received thy order, march to-day, and bring (hither)
those foolish princes. It is meet that thou shouldst display thy prowess
before foes." Thereat, the lord of the night-rangers, that potent enemy
of the celestials and the foremost of Rakshasa monarchs, lending free
play to his intellect, accepted the excellent words of his younger
brother.
[406] The destruction of Hanuman.--T.
[407] The commentator says, the passage means,--_'Give up thy promise
(to slay Hanuman) and abate thy anger.--T._
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