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
And seeing her husband, as well as the exceedingly powerful
Lakshmana,--slain, Sita, afflicted with grief, burst into bitter
lamentation. "The soothsayers had said that I should have sons, and
should never be a widow. But on Rama being slain, it seems now that
those ones, possessed of knowledge, had spoken untruthfully. And those
also, who having celebrated sacrifices and rites, had said that I should
become the queen (of Rama),--on Rama being slain, seems to-day to have
spoken a falsehood, although they are possessed of knowledge. And they
also asserted that I should be honored of the wives of heroic kings as
well as of my lord,--but on Rama being slain, they seem to have uttered
a falsehood, although possessed of knowledge. And those twice-born ones
that in my hearing had said auspicious words, on Rama being slain, seem
to-day to have spoken a falsehood, although they were possessed of
knowledge. These lotus-marks on the feet, betokening unto gentlewomen
possessing them, that they are to be installed in the kingdom in company
with their husbands--who are kings,--are on me. And those marks find I
none on me by which women of rare fortune come by widowhood,--but I find
that in me these good tokens are nullified. Those marks that are
pronounced infallible by those versed in such knowledge, on Rama being
slain, are nullified in me. My hairs are fine, equal, and blue; my
eye-brows touch each other; my hips are devoid of down and round; and my
teeth are close. My temples, and eyes, hands, feet, ankles, and thighs
are equal. And my fingers are furnished with round nails, and are plump
and even in the middle. And my breasts are close and firm and developed,
and have their nipples sunk. And my navel is depressed, with high sides.
And my chest is swelling. And my complexion is like the hue of
gems,--and my down soft. And they said that I was furnished with twelve
auspicious signs. And my hands in the middle parts of my fingers contain
wheat-marks; and in the spaces between the fingers, have no uneven
corners. And my feet also partake of the general complexion. And my
laugh is a gentle smile. And those versed in marks of women knew that I
was possessed of such marks. And those Brahmanas skilled in telling
fortune said that I should be installed in the kingdom along with my
husband; but all that hath been falsified. Having purified Janasthana
(of Rakshasas), obtained tidings of me, and crossed the Ocean[152]
incapable of being Agitated, those brothers have been slain in the
footprint of a cow! The descendants of Raghu had obtained Varuua and
Agneya and Aindra and Vayava and _Brahmaciras_ weapons.[153] Through
illusion have those lords of me, who am forlorn--Rama and Lakshmana,
resembling Vasava himself in battle,--been slain. Coming in battle
within ken of Raghava, a foe, even if he be endowed with the fleetness
of thought,--doth not go back, living. There is nothing which is too
hard for Time; and the Destroyer is incapable of being overcome;
inasmuch as Rama along with his brother Lakshmana hath fallen in fight.
And I do not so much mourn Rama or the mighty
car-warrior--Lakshmana--or, for that matter, self,--as I do the wretched
Mother-in-law of mine. She ever thinketh of the period of the promise.
'When shall I behold Sita and Lakshmana with Raghava?'" As she was thus
lamenting, the Rakshasi, Trijata, said,--"O exalted lady, do not weep
thus. Thy lord liveth. And, O dignified one, I shall unfold unto thee
potent and probable reasons why the brothers Rama and Lakshmana live.
When their leader falleth, the countenances of the warriors in battle
are not overspread with passion, or display cheerfulness and vivacity.
And, O Vaidehi, if those had lost their lives, this celestial chariot,
named Pushpaka, would not have held thee. An army that hath its heroes
and chiefs slain--becoming dispirited and drooping, rangeth the field,
like a vessel on water that hath lost its helmsman. But, O lorn one,
these troops, betraying neither agitation nor anxiety, are guarding the
Kakutsthas. This I tell thee of them out of affection. Do thou, at this
conclusion bringing in joy, take comfort; and behold the Kakutsthas
unslain. This I tell thee from affection. I never told thee untruths
heretofore; nor, O Mithila's daughter, will I tell them unto thee now.
Thou by virtue of thy character conducive to delight, hast found an
access into my heart. These even the celestials and Asuras with Indra
(at their head) are incompetent to quell. Seeing such sight, I speak to
thee as to their being alive. And behold, O Maithili, this mighty
wonder! These are lying insensible with arrows; but of those Grace hath
not taken leave. It generally happens that the faces of persons dead and
gone, are unsightly to a degree. Therefore, O Janaka's daughter, leave
off grief and sorrow and stupor. For the sake of Rama and Lakshmana thou
canst not today put a period to thy existence". Hearing her words,
Mithila's daughter--Sita--resembling the daughter of a celestial, with
hands joined, said,--"May this be so!" Then turning away the car
Pushpaka fleet as the mind, the distressed Sita entered Lanka along with
Trijata. Then in company with Trijata, alighting from Pushpaka, she
along with the Rakshasis entered the _acoka_ wood. And entering that
sporting-ground of the Rakshasa lord abounding in woody tracts, Sita,
having beheld those princes and reflected on them, became subject to a
mighty grief.
[152] The commentator assigns a metaphorical sense to ocean,--but this
is hardly necessary.
[153] _'And did they not remember this now?'_ completes the sense.--T.
SECTION XLIX.
Bound up terribly with shafts, Dacaratha's sons, lying down bathed in
blood, sighed hard like unto serpents. And all those foremost monkeys,
along with Sugriva, possessed of exceeding strength,--overwhelmed with
sorrow, remained surrounding those high-souled ones. In the meanwhile,
the powerful Rama, albeit fast bound by the shafts, awoke by virtue of
the exceeding toughness of his person, as well as his might. Then,
seeing his brother, having a distressful countenance, covered with
blood, feeble, and fast bound by the shafts,--Rama, greatly aggrieved,
began to mourn. "Of what use unto me is the recovery of Sita, or life
either, when to-day I see my brother vanquished in fight and lying down
in the field? Seeking in the world (of men), I may light upon a woman
like Sita; but never on a brother, or a helper, or a warrior like unto
Lakshmana. If that enhancer of Sumitra's joy have met with his end, my
life I must renounce in the sight of the monkeys. What shall I say unto
Kaucalya: and what shall I say unto Kaikeyi? And what shall I say unto
mother Sumitra, eager for a sight of her son? And if I go (back) without
him, how shall I soothe her, like unto a cow reft of her calf; and
trembling; and resembling a mourning Kurari? And how shall I say unto
Satrughana and the illustrious Bharata,--'He went with me to the forest;
but I come (back) here without him?' I shall not be able to bear the
rebuke of mother Sumitra. Therefore even here shall I renounce my
person; for certainly I dare not live. Fie on me, who am wicked and
base; for me this Lakshmana, brought down, lieth in the field of battle,
like one that is without life. O Lakshmana, thou ever comfortest me when
I am dispirited. But to day, having lost thy life, thou canst not speak
to me, who am afflicted. Thou, O hero, who hadst in battle slain
innumerable Rakshasas lying around, hast (at length) thyself been slain
in the field with shafts. And lying down in the battle-field, bleeding,
and covered with arrows, thou appearest like the Sun when he hath gone
up the Setting-hill. And in consequence of shafts piercing thy vitals,
thou canst not speak; but thy visible expression, albeit thou art dumb,
betokens pain. O thou endowed with exceeding splendour, even as thou
didst follow me into the forest, will I follow thee unto the mansion of
Yama. Thou, having dear friends, and ever following me, hast come by
this plight in consequence of my reprehensible conduct. I do not
remember having heard any harsh speech from the heroic Lakshmana, even
when he had happened to be exceedingly wroth. He that could discharge at
one shot five hundred shafts,--that Lakshmana is superior to
Karttaviryya himself in that weapon--the bow. He that with his arms
could resist the arms of Sakra himself,--that one worthy of a costly
couch--lieth down on the ground, slain. And that false babble shall now,
without doubt, consume me; for by me hath not Bibhishana been made
monarch of the Rakshasas. Do thou, O Sugriva, this very moment retrace
thy steps. Bereft of thy strength through me, thou wilt be worsted by
Ravana. And, O Sugriva, placing Angada to the fore, do thou, taking thy
host as well as the equipage, in company with Nila and Nala, cross over
the Ocean. By thee hath been achieved a mighty feat incapable of being
done by another in battle. And pleased am I with the king of bears, and
the lord of Golangulas; and Angada hath quit himself nobly, as also
Mainda and Dwivida. And Kecarin and Sampati have both fought terribly.
And Gavaya, and Gavaksha, and Sarabha, and Gaja,--and other monkeys have
fought as others are incapable of fighting,--determined to lay down
their lives (for me). But, O Sugriva, man cannot overrule Destiny. Thou,
my friend, fearing righteousness,[154] hast done what lay in thy power.
And, Ye foremost of monkeys, ye also have acted as becometh friends.
Now, with my permission, go ye whithersoever ye are minded". Hearing
Rama's lament, the monkeys--those dark-eyed and others--began to shed
tears from their eyes. Then Bibhishana, quieting the army, taking a mace
in his hand, swiftly went to where Raghava was. And seeing him fast
making his way, resembling a mass of dark collyrium, the monkeys taking
him to be Ravana's son,[155] began to run away.
[154] _Dharma-bhiru--fearing righteousness_--is the epithet generally
applied to persons fearing not in fact _righteousness_, but
unrighteousness. This may be taken as an _idiotism_ in
Sanskrit.--T.
[155] Indrajit. Such was the fear he had spread by his redoubtable
deeds!--T.
SECTION L.
Источники и права
