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
Having addressed Ravana with these harsh words, his younger brother,
reached in no time, where Rama along with Lakshmana was. The leading
monkeys, stationed on earth, espied him on the welkin, resembling in
size the summit of the mount Meru, and burning like lightning in the
effulgence of his own person. And his four attendants of terrible
prowess were adorned with excellent ornaments and armed with armours and
maces. He was like unto a collection of clouds, powerful as the
thunder-bolt, holding an excellent mace, heroic and embellished with
excellent ornaments. And beholding him along with four counsellors, the
highly intelligent Sugriva, the lord of monkeys, engaged in meditation
along with them. And meditating for a while, he spoke unto the monkeys
headed by Hanuman the following excellent words--"Behold, there comes a
Rakshasa, armed with various weapons and followed by four demons to slay
us and there is not the least doubt about it". And hearing the words of
Sugriva, the excellent monkeys, taking up huge trees and crags, bespoke
him,--"Do thou order us, O king, to destroy these vicious-souleri
demons. These shall crush them to death, limited as is the tenure of
their life". They addressing each other in this wise, Bibhisana
descended from the sky on the northern shore. And beholding Sugriva and
all others stationed near him, the highly intelligent Bibhisana accosted
them, at the highest pitch of his voice, saying,--"Liveth there the
Rakshasa, Ravana, the lord of demons, and perpetrator of many iniquitous
deeds. I am his younger brother known as Bibhisana. By him, slaying the
vulture Yatayu, was carried away Sita from Janasthana. She is
imprisoned, brought under his sway, poorly, and being well guarded by
the Rakshasees. With various well meaning words and reasonings I pointed
out unto him, the necessity of rendering back Sita unto Rama. And
Ravana, possessed by Death, paid no heed to my well-meaning words, like
unto one, lying on the brink of death, neglecting the administration of
medicine. Being reviled by him and treated harshly like a menial, I have
come to seek Raghava's shelter, renouncing my children and wives. Do ye
soon mention unto the high-souled Raghava, the refuge of all creatures,
that Bibhisana hath arrived". Hearing those words the quick-paced
Sugriva, excited with ire, spake unto Rama, before Lakshinana,
saying,--"Forsooth hath an enemy entered secretly in our midst and he
shall slay us getting an opportunity like unto an owl killing the crows.
O slayer of foes, it now behoveth thee to be particularly careful about
the counsels, arrangement of soldiers, polity--civil and military and
spies of our own party as well as those of the enemies. These Rakshasas
are heroic; they assume shapes at will, always lie in ambush and
secretly bring about others' ruin--we should not therefore place
confidence in them. This must be the emissary of Ravana--the lord of
Rakshasas. Entering in our midst, he shall, in sooth, sow dissensions in
our camp, or he shall slay us when we are careless, confiding in them.
Avoiding the enemies, we should now collect the forest-rangers our
friends and servants. O lord, this man is a Rakshasa by birth and the
brother of our foe and so is he our enemy, how can we trust him?
Ravana's younger brother, known as Bibhishana, hath come here with four
Rakshasas, to seek thy shelter. O thou the foremost of forgiving
persons, I consider this Bibhishana, who hath been despatched by Ravana,
worthy of being slain. Being impelled by his wicked intention and
commissioned by Ravana, this Rakshasa hath come here and secretly by
virtue of his illussive powers he shall slay thee, O innocent one, when
thou shalt place confidence in him". Having thus accosted Rama, skilled
in the art of speech, that lord of the army, Sugriva, well versed in
speech, became silent. And hearing the words of Sugriva, the mighty Rama
spake unto the monkeys, near him, headed by Hanuman, saying,--"Ye have
all heard, the words well grounded in reason, the lord of monkeys hath
said, regarding Ravana's younger brother. It behoveth him, who desireth
for perpetual wealth, and is intelligent and capable of giving sound
counsels, to advise his friends in difficult matters". Being thus
addressed by Rama (to minister unto him best counsels) all those
monkeys, intent upon encompassing his well-being, gave out their
respective opinions. "O Raghava, there is nothing beyond thy knowledge
in the three worlds. It is only to show thy respect towards us, O Rama,
that thou dost accost us in this wise. Thou art of truthful vows,
heroic, pious, of firm prowess, discriminating, recollecting and having
implicit confidence in thy friends. Let the intelligent and capable
counsellors deliver their reasonable opinions unto thee". They speaking
thus unto Raghava, the intelligent monkey Angada, spoke as follows for
sounding the intention of Bibhishana,--"We should always suspect him
since he has come from the side of our enemies, and should not, all on a
sudden, place confidence in him. The wicked-minded always move about
hiding their real self, and bring about peoples' calamity, taking
advantage of their weak points. And great is the disaster thereof. It is
always proper to engage in actions, considering what is right and what
is wrong. Virtues should always be gathered and vices abandoned. Do thou
renounce him unhesitatingly, if dost thou find in him a source of a
great calamity and do thou embrace him if dost thou find him crowned
with many virtues". Thereupon followed Sarava with words fraught with
high import,--"O best of men, do thou speedily despatch emissaries to
sound Bibhishana. If dost thou, sounding him well through the
instrumentality of sharp spies, find him friendly, do thou win him over
to thy side". Thereupon the wise Jambavan, arriving at conclusions by
virtue of his knowledge of _Sastras_, began with words, void of
defects,--"Surely doth Bibhishana come from the vicious lord of
Rakshasas, dead set against us and hath arrived at such a bad place and
in such a bad hour. We should always fear him". And thereupon followed
Mainda, conversant with what is right and wrong, after due deliberation,
with words pregnant with reason,--"He is Ravana's younger brother, by
name Bibhishana. Let the lord of men ask him every thing at first in
sweet words. Do thou first ascertain, O foremost of men, with what
intention he hath come--evil or good--and then settle what course to
adopt". Thereupon spake Hanuman, the foremost of the counsellors and
well versed in _Sastras_, in accents sweet, glorious and fraught with a
high value,--"Even Vrihaspati, (the lord of speech) cannot excell thee,
capable,[44] gifted with the best of intellect and foremost of those
skilled in the art of speech, as thou art. And what I know I speak, O
king. I do so, in the interest of Rama's work and not impelled by my
skill in the art of speech, by the pride of being a counsellor, by the
vanity of being gifted with a high intellect or by the desire of
speaking for its own sake. What thy counsellors have said for
ascertaining the good or evil intention of Bibhishana appeareth to me as
most defective and productive of no consequence whatever. It is
impossible to sound him without any command.[45] And even to command him
now for the same appears to me as improper. And as regards the despatch
of spies, anent what thou hast been advised by thy ministers, I do not
observe any utility. And what little I have thought of, I have something
to say (regarding Jambavan's proposal) that Bibhishana hath arrived at
such a bad place and in such an evil hour. He has really come to a very
good place and in a very good hour. And truly has he performed a
becoming and sensible action by coming here after duly ascertaining that
Ravana is a vicious wight and thou art a pious person--he is full of
vices--thou art gifted with many virtues--he is tyrranical and thou art
powerful. And what they hate said, O king, as regards sounding him
through secret spies, appears to me as one requiring great wisdom. An
intelligent man, when questioned by any suddenly, suspects many things.
And if the new-comer be a friend and has come here for his own
happiness, how greatly shall his mind be changed by such a course?
Besides by a sudden questioning it is impossible to ascertain the
intention of a foreigner. Do thou therefore thyself accost him and
determine, by his voice, his secret motive. I did not however mark
anything of his wickedness while he spoke; rather I did observe signs of
gladness on his countenance. So I do not suspect him. The wily can never
come fearless and undisturbed. Nor were his words cunning. So I do not
suspect him. It is not very easy to hide one's real nature. It manifests
itself by force. So this action of Bibhishana is not out of place or
season. When accomplished it shall redound to his own interest.
Considering well thy preparations for war and Ravana's vain conduct,
hearing of Vali's destruction and Sugriva's installation on the throne,
he hath, impelled by his good sense, come here, desirous of gaining the
kingdom. Taking these into account, it seems prudent to take him to our
side. O thou the foremost of the intelligent, I have spoken thus
considering him sincere. It now behoveth thee to perform what thou
thinkest proper".
[44] Capable to ascertain the truth of all Sastras.--T.
[45] To command to relate for what he has come.--T.
SECTION XVIII.
Источники и права
