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
Thereupon, saying, 'So be it,' that king of bears, surrounded by his
forces, approached the Western gate, where the monkey, Hanuman, was
stationed. And then the lord of bears saw Hanuman approach, surrounded
by monkeys sighing hard, who had faught the fight. And seeing on the way
that host of bears dreadful and resembling dark clouds, on the march,
Hanuman made them desist. And that illustrious one along with that
force, speedily presented himself (before Rama), and with a heavy heart
addressed him, saying--"As we were fighting in the field, Ravana's son,
Indrajit in our very sight slew Sita, crying (in distress). O subduer of
enemies, seeing her (in this plight) I, with my senses bewildered, have
been overwhelmed with grief. Therefore I have come unto thee to inform
thee of what hath befallen". Hearing these words of his, Raghava,
overwhelmed with grief, dropped down to the earth, like a tree whose
roots have been severed. Seeing the god-like Raghava down on the earth,
the foremost monkeys from all sides rushed forward and came to where (he
was). And with water scented with lotuses,[340] they fell to sprinkling
that one resembling a furious fire[341] that hath suddenly arisen.
Thereat Lakshmana overcome with sorrow, embracing Rama, spoke unto him
words fraught with reason and import,--"Profitless[342] virtue is
incapable, O noble one, of delivering from calamaties thee, who hast
subdued thy senses, and who ever abidest in the good path. Beings and
the mobile as well as the immobile cannot have that direct perception of
virtue which they have of happiness. Therefore, I ween, virtue is a
non-entity. Inasmuch as the mobile (albeit devoid of any regard for
virtue) are nevertheless happy, and as the mobile also are so, this
virtue cannot lead to happiness. (If it were so), one like thee would
have not been placed in peril. If unrighteousness would bring
unhappiness on creatures, Ravana should hence to hell, and thou
possessed of virtue, shouldst not come by misfortune. And seeing that he
is free from danger, and thou art in it, righteousness and its opposite
are found to have tendencies the very reverse of those assigned to them
respectively (by the Vedas). And if by means of virtue, one attaineth
the felicity attached to it, and by means of unrighteouness, one reapeth
its proper fruit, then let those that are unrighteous reap the fruit of
their impiety,--nor let those that set their face against sin, be
deprived of the fruit of their righteousness; and let those that walk in
the way of virtue reap the fruit of their piety. But as prosperity
attendeth those that are established in un-righteousness, and as those
regardful of righteousness fare lamentably,--these[343] have not the
senses assigned to them (by the scriptures). If, O Raghava, (it is
contended that) unrighteousness cutteth off the wicked, then whom shall
unrighteousness, himself slain by the act of slaughter of the
destroyer,--slay in his turn? Or if it is said that one is slain or
slayeth another by ordinance, then it is Destiny, which is touched by
the sinful act and not he. O chastiser of foes, incapable of meting out
retribution,[344]--unmanifest itself, and non-existent, how can virtue,
even if we grant its existence, find out the person that should be
slain? If, O foremost of the good, it had existed, thou wouldst not have
come by any misfortune. But inasmuch as thou hast fallen into this
plight, there is no such thing as virtue. Or itself feeble and impotent,
it taketh refuge in manliness. And being powerless and bereft of
dignity, it should, I deem, by no means be followed. And if virtue is a
property of manliness, then carefully forsaking virtue, do thou follow
strength as thou hast hitherto followed virtue. But, O subduer of
enemies, if truthfulness be virtue, art thou not bound by that departing
from which the king lost his life?[345] And, O chastiser of foes, if
virtue must be practised above all, or if prowess must have
precedence,--then the thunder-handed Satakratu would not have celebrated
his sacrifice, slaying the ascetic.[346] O Raghava, virtue aided by
prowess, destroyeth enemies. Therefore, O Kakutstha, people, for
compassing their ends, resort to both virtue and prowess. This, sire, is
my opinion: this, O Raghava, is virtue. But thou, having then renounced
the kingdom, hast laid the axe at the root[347] of righteousness. Like
streams issuing out mountains, all acts spring from wealth flowing from
various regions and attaining magnitude. Like a shrunken stream in
summer, all the acts of that foolish person who hath been divorced by
wealth, are annihilated.--He that renouncing riches within his
reach,[348] hankers after enjoyment,--being carried away by his
overmastering desire, taketh to getting at wealth by sinful acts; and
then he incurreth guilt. Unto him that hath wealth are friends, unto him
that hath wealth are acquaintances,--he that hath wealth is an
individuality in this world, and he that hath wealth is a learned
person. He that hath wealth is powerful; he that hath wealth is
intelligent; he that hath wealth is mighty-armed; and he that hath
wealth is full of all graces. All these that I have ennumerated are the
evils of forsaking fortune. (I cannot divine) what made thee, renouncing
the monarchy, to adopt such a course.--He that hath riches, hath virtue
and desire attending on him, and hath everything auspicious. That one
without wealth, that seeketh it, cannot secure the wealth of prowess,
without riches and desire. And, O lord of men, cheerfulness, and desire,
and pride, and piety, and anger, and self-restraint, and
self-control--all these come from wealth. As the planets are not
discovered on a stormy day, that wealth, the want of which renders this
world naught even unto the ascetics practising righteousness,--is not
visible in thee. O hero, thou having abode by the words of thy superior
and having come (to the forest), thy wife dearer then life itself hath
been ravished by Rakshas. But, O hero, to-day, O Raghava, by my acts
will I remove this huge sorrow that hath been heaped upon us by
Indrajit. Therefore, rise thou up. Rise up, O foremost of men, O
long-armed one, O thou who observest vows. Why dost thou not understand
thyself as the Supreme Soul?[349] And, O sinless one, urged on behalf of
thy welfare, I, waxing wroth on hearing of the slaughter of Janaka's
daughter, shall with my shafts entirely raze to the ground Lanka with
cars and elephants and steeds and the foremost Rakshas".
[340] _Padmatpalasugandhibhih_--water scented with _padmas_--_lotuses
proper_, and _utpalas_--_blue lotuses--(Nymphea cerulea).--T._
[341] 'Rama,' remarks the commentator, 'was a fire lighted by his grierf
for Sita.'--T.
[342] 'Profitless,' although apparently an epithet of virtue, is really
the predicate of the sentence. 'Virtue, incapable of delivering
thee.....is _profitless.'--T._
[343] Virtue and vice.
[344] 'In consequence,' remarks Ramanuja, 'of their being devoid of
consciousness.'
[345] Explains the commentator,--'King Dacaratha lost his life, because
he did not observe his word of installing thee in the kingdom. Art
thou not bound by his word as well?'--T.
[346] The Logic is all in a jumble; but such is the text. The ascetic
was Vicwarupa. The meaning, according to the commentator, is that,
prowess is first and virtue next. Indra first used force, and then
acquired merit.--T.
[347] 'Root', remarks Ramanuja,--'which is interest!'
[348] The commentator would have '_gotten_ riches.'
[349] Rama is conceived as an incarnation of Vishnu.--T.
SECTION LXXXIV.
As Lakshmana devoted to his brother was comforting Rama, Bibhishana,
posting his forces at their proper quarters, came there, surrounded by
four heroes accoutred in various arms, resembling masses of collyrium or
leaders of elephant-herds. And approaching the high-souled Raghava,
overwhelmed with grief, he saw the monkeys with tears in their eyes. And
he saw that joy of the Ikshwaku race--the high-souled Raghava--stupified
with grief, lying on the lap of Lakshmana. And seeing Rama cast down and
inflamed with grief, Bibhishana, inly pained, said,--'What is this?'
Thereat, gazing at Bibhishana's countenance as well as all those
monkeys, Lakshmana, with his eyes flooded with tears, said these words
pregnant with dire import,--"O placid one, hearing from Hanuman's lips
that Sita hath been slain by Indrajit, Raghava hath been overcome with
stupor". As Sumitra's son was speaking thus, Bibhishana, preventing him,
addressed the stupified Rama in these pregnant words,--"O king, all that
Hanuman in distressful guise had communicated unto thee I deem as
improbable, like unto the drying of the deep. I know the intent of the
impious Ravana with reference to Sita, O mighty-armed one. Her he will
not slay. I, seeking his welfare, had besought him much, saying,--'Let
go Vaidehi',--but he did not act up to my speech. Neither by
conciliation, nor by gift, nor by dissension,--and where is war?--nor by
any other means is one capable of obtaining the very sight of Sita.
Having bewildered the monkeys, the Rakshasa hath gone back; and, O
mighty-armed one, know her to be the illusory daughter of Janaka.
To-day, going to the sacrificial ground (called) Nikumbhila, he will
offer oblations into fire; and there the deity of fire will present
himself along with Vasava and the (other) divinities. And then Ravana's
son shall be invincible in battle. Indubitably that illusion hath been
wrought by him, to deceive (the monkeys), so that they might not through
their prowess disturb him there. Thither will we go before he hath
furnished his (sacrifice). O foremost of men, shake off this vain sorrow
that hath overcome thee! Seeing thee smitten with grief, this entire
host is dispirited. Here, with thy heart composed, do thou stay,
summoning thy strength. Send Lakshmana along with us and the flower of
the forces. This foremost of men by means of sharpened shafts will make
Ravana's son give up his rites; and then shall he be capable of being
slain by us. These keen and sharpened shafts of his, attaining access of
velocity through the feathers of birds, and themselves resembling fierce
fowls, will drink his[350] blood. Therefore, O mighty-armed one, do thou
in order to the destruction of the Rakshasa, commission Lakshmana, even
as the wielder of the thunder-bolt commandeth the same. And as to-day no
time should be lost, therefore do thou send Lakshmana for compassing the
destruction of the foe, even as Mahendra sendeth the thunder-bolt for
bringing about the destruction of the enemies of the immortals. If that
foremost of Rakshasas can finish his rites, he shall be invisible to
both celestials and Asuras; and, he fighting after finishing his
sacrifice, the celestials themselves shall be placed in great jeopardy".
[350] Indrajit's.
SECTION LXXXV.
Источники и права
