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 the lord of Rakshasas, as well as the thundering of
Kumbhakarna, Vibhishana addressed the Rakshasa chief, in a pregnant
speech, fraught with his welfare,--"Thou hast been bound about thy neck
by the mighty and huge serpent, Sita, having her breast for its body
anxiety for its venom, smile for its sharp fangs, and her five fingers
for its hood. Therefore before the monkeys, resembling mountain-peaks,
having teeth for their arms and nails for their weapons,--subjugate
Lanka, do thou render Maithili unto Dacaratha's son. And before the
shafts shot by Rama, resembling the thunder-bolt and having impetuosity
of the wind, cut off the heads of the foremost of the Rakshasas, do thou
render Mithila's daughter unto the son of Dacaratha. Neither Kumbhakarna
nor Indrajit, neither Mahaparcwa nor Mahodara, neither Nikumbha nor
Kumbha nor yet Atikaya, O king, can stay in the field against Raghava.
Living, thou, whether thou art protected by the Sun or the winds, or
throwest thyself into the lap itself of Vasava, or enterest the sky or
the nether spheres, shall not escape death". Hearing Vibhishana's words,
Prahasta said,--"Fear know we none whatever from the celestials, or
Danavas, or Yakshas, or Gandharbas, or huge snakes; fear know we none in
battle with birds and serpents. How can fear at all afflict us
proceeding from the king's son, Rama? Hearing Prahasta's speech,
Vibhishana, seeking the welfare of the king, and having his intellect
grounded in virtue, interest and profit, said words enfolding high
sense,--"O Prahasta, like a sinful person being unable to ascend heaven,
what the king, Mahodara, thou, and Kumbhakarna, are saying with
reference to Rama, shall not prove true. As one without a raft cannot
cross over the mighty main, how can I, or thou, or all the Rakshas
combined, cause death unto Rama, who, O Prahasta, is versed in the sense
of things. Even the gods become stolid before the sovereign of the
Ikshwaku race, having righteousness for his principle quality, and being
a mighty car-warrior and of such a character, and who is competent in
action. As yet the Kanka-feathered, terrible and sharp shafts shot by
Raghava, have not pierced into thy body; and therefore thou dost speak
so. And, O Prahasta, as yet the sharpened shafts, capable of destroying
life and having the impetuosity of the thunder-bolt, have not entered
into thy body, and therefore thou dost speak thus, neither Ravana, nor
the exceedingly powerful Tricirsha. Neither Kumbhakarna's son Nikumbha
nor Indrajit, is capable of bearing in battle the son of Dacaratha,
resembling Sakra himself. And neither Devantaka[39] nor Narantaka,[40]
neither Atikaya,[41] nor the magnanimous Atiratha, nor the equally
strong Akampana, is competent to stay Raghava in fight. And the king,
naturally of fierce temper and thoughtless, through the instrumentality
of ye who appearing to be his friends are in reality his foes, seeketh
to destroy the Rakshasas. Do ye take out and deliver the monarch, who
hath through force become subject to a dreadful and mighty, and
thousand-headed serpent bursting with immeasurable prowess. As a person
possessed by fearfully strong ghosts, is saved by his friends pulling
him by his hair, attaining your desire ye should, assembling together,
rescue the king. This one is sunk in the Raghava sea having excellent
waters. Do ye speedily coming together deliver him. He (the king) hath
fallen into the Kakutstha nether regions, I tell thee my full
mind,--fraught with the welfare of this city together with the
Rakshasas, as well of the king with his adherents. Do thou make over
Maithili unto the son of the king. He is a true counsellor who adviseth
his master, after duly ascertaining the strength, position, increase or
destruction of the enemies as well as of their own party.
[39] _Lit._--destroyer of the Deity.--T.
[40] _Lit._--destroyer of men.--T.
[41] _Lit._--huge-bodied.--T.
SECTION XV.
Hearing carefully the words of Bibhisana, gifted with the intelligence
of the lord of speech, the high-souled Indrajit, the leader of demons,
spake, saying,--"Why art thou, O uncle, speaking these useless words
like one terrified? He even, who is not born in this race, cannot speak
or act in this wise. Only one man in this family, my uncle Bibhisana, is
weak in energy, strength, prowess, patience, heroism and vigor. Why art
thou O timid one, afraid of them since any one of these Rakshasas is
capable of slaying those two princes, human beings as they are? The
master of the three worlds, the lord of the celestials, has been brought
down by me as captive on this earth. And all the celestials smitten with
fear fled to different quarters. I brought down on earth the
loud-roaring celestial elephant Airavata and uprooted by force its
tusks. And all the celestials were terrified at this. Am I not, who have
shattered the pride of the celestials, afflicted the leading Daityas,
and am gifted with excellent prowess, capable of discomfitting these two
princess--very ordinary mortals as they are?" Hearing the words of
(Indrajit) gifted with high energy, irrepressible and resembling the
lord of celestials, Bibhisana, the foremost of those using weapons,
addressed him with words, fraught with high import,--"O my son, thou art
a mere child and of unripe intellect and hence thou art not capable of
ascertaining the propriety and impropriety of counsels. Thou art
therefore speaking thus like a maniac for thy own destruction. Thou art
known as a son unto Ravana, O Indrajit, but in sooth, thou art his foe
in disguise, since knowing of his destruction from Raghava, thou dost
not prevent him. Thou art brave, childish and hast been impelled by thy
silly understanding. Thou shalt be slain along with him who hath brought
thee in this counsel chamber. Thou art, O Indrajit, foolish, imprudent,
devoid of humility, of an irritable temper, of feeble sense,
vicious-minded and of a silly understanding. And thou dost speak so,
being impelled by childishness. Who shall withstand in battle, the
shafts, shot by Raghava, resembling the rod of Death, the stick of
Brahman, flaming like the Fire of Dissolution. Do thou render back Sita,
king, unto Rama, with riches, jewels, excellent ornaments, clothes and
jems and we shall then be able to live here void of grief".
SECTION XVI.
Bibhishana addressing him with these excellent and auspicious words,
fraught with high sense, Ravana, impelled by Death, again spake in harsh
accents.--"It is better to live with open enemies or enraged serpents
than with those who pass for friends but are in reality foes. I know
well the nature of kinsmen, in all the worlds, O Rakhasa,--one takes
delight in another's misfortune. The kinsmen, O Rakshasa, generally
disregard him who is their king,[42] protecteth the kingdom, educated
and pious--and they always try to discomfit him, if he be a hero. These
terrible enemies--the kinsmen, hypocrite as they are, always take
delight in one another's calamity. Hear, I shall relate what the
elephants, in yore, spoke beholding some persons with noose in hand--"We
do not fear, fire, weapons, or even the terrible noose--we fear only the
dreadful kinsmen, blinded with selfishness. They alone unfold the means
of our destruction--there is not the least doubt about it. Fear from
kinsmen is therefore known as the worst of all fears. In kine there is
milk, in kinsmen, there is fear, in women there is fickleness, and in
Brahmanas, there is asceticism. It doth not please thee, I fancy, O
gentle one, that I am honored of the three worlds, the lord of riches,
and the subduer of my foes. As the drops of water do not last long on
the leaves of lotuses, so is the friendship with unworthy persons. As
the autumnal clouds, albeit muttering, do not pour forth water, so is
the friendship with unworthy persons. As a bee flies away after sucking
up the honey so is the friendship with unworthy persons. As a bee, after
feeding upon the Kaca flowers, doth not get honey so is (fruitless) the
friendship with unworthy persons. As an elephant, after being bathed,
covers its body again with dust, taking it with its trunk, so is the
friendship with unworthy persons.[43] Fie thee, O monkey, O thou that
bringest disgrace on the family. Had any one else spoken thus he would
have ceased to live by this time". Being thus accosted harshly,
Bibhisana, speaking truth, rose up along with four Rakshasas having
maces in their hands. Thereupon, rising up in the welkin, the graceful
brother Bibhisana, worked up with ire, addressed the lord of
Rakshasas--"Thou art mistaken, O king. Do thou speak what thou
wishest--thou art my elder brother, adorable like unto father--thou dost
not follow the track of virtue. I cannot tolerate the harsh accents of
thine, my elder brother.--For thy welfare I spoke those well-meaning
words, O Ten-necked one, but thou didst not pay heed to them being
brought under the control of Death. O king, many are the persons who
speak sweet words, but rare are they who can speak and hear unpalatable
but well-meaning words. How can I disregard thy death like unto a
burning house bound as thou art by the noose of Death, the destroyer of
all creatures. I do not wish to behold thee slain by the well-sharpened
shafts of Rama, feathered in gold and resembling the flaming fire. Even
the heroic and powerful persons, well versed in the use of weapons, wear
away like sands in battle, being attracted by Death. Thou art worshipful
unto me, do thou forgive me for what I have said for thy welfare. Do
thou protect thyself and this city, abounding in Rakshasas. May good
betide thee! I am going away and do thou be happy without me. What, I
spoke unto thee, O ranger of the night, to prevent thee, for thy
welfare, did not please thee. Persons, whose lease of life is well-nigh
expired, do not pay heed to the well-meaning words of their friends".
[42] On account of the priority of his birth--T.
[43] They afterwards forsake their former friends.--T.
SECTION XVII.
Источники и права
