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
On the Rākshasas having been slain, all the ascetics, for the purpose of
congratulating Rāghava, came to Rāma as he gained (back) his kingdom.
Kauçika, and Yavakrita, and Gārgya, and Gālava, and Kanva—son unto
Mādhālithi,—who dwelt in the east, (came thither); and the reverend
Swastyāstreya, and Namuchi, and Pramuchi, and Agastya, and the
worshipful Atri, and Sumukha, and Vimukha,—who dwelt in the south,—came
in company with Agastya.¹ And Nrishadgu, and Kahashi, and Dhaumya, and
that mighty sage—Kauçeya—who abode in the western quarter, came there
accompanied by their disciples. And Vasishtha and Kaçyapa and Atri and
Viçwamitra with Gautama and Jamadagni and Bharadwaja and also the seven
sages,² who for aye resided in the northern quarter, (came there). And
on arriving at the residence of Rāghava, those high-souled ones,
resembling the fire in radiance, stopped at the gate, with the intention
of communicating their arrival (to Rāma) through the warder. And that
foremost of ascetics—the righteous Agastya—versed in various branches of
learning and cognizant of the Vedas along with their branches,—addressed
the warder, saying,—"Do thou say unto Daçaratha’s son that we—the
sages—have come (here)." Then at the words of Agastya, the gate-keeper
quick³ and swift presented himself with celerity before the high-souled
Rāghava. And that one versed in polity and emotional expressions, of
worthy ways, possessed of ability and endowed with patience, swiftly
seeing Rāma resembling the full moon in brightness, communicated unto
him the arrival of that supreme of saints—Agastya. Hearing of the
arrival of the anchorets, possessed of the effulgence of the sun
new-risen, he answered the warder, saying,—"Do thou usher them in,
having regard to their comfort." And seeing the ascetics before him,
Rāma with joined hands worshipped their feet with _arghyas_, and with
regard consecrated a cow unto each, and saluting them with a collected
mind, he ordered seats (for the saints). And having, according to their
rank, seated themselves on gorgeous and superb seats of Kuça or
deer-skins embroidered with gold, those foremost of sages—those mighty
saints, versed in the Vedas,—along with their disciples and leaders,
having (previously) been asked as to their welfare, addressed Rāma,
saying,—"O son of Raghu. O mighty-armed one, complete welfare is ours.
By good luck it is that we see thee fortunate, with all thy foes
finished. By good luck it is that, O king, Rāvana—destroyer of
creatures—hath been slain by thee. Sure, O Rāma, it was no great matter
for thee (to slay) Rāvana along with his sons and grandsons. Furnished
with thy bow, thou canst, without doubt, destroy the three worlds
themselves. By good fortune it is, O Rāma, that Rāvana along with his
sons and grandsons hath been slain by thee. By good fortune it is that
to-day we see thee victorious along with Sitā, and, O righteous-souled
one, with thy brother, Lakshmana, (ever) compassing thy profit. (By good
fortune it is) that, O king, to-day we behold (thee) in company with thy
mothers and thy brothers. By good fortune it is that those
night-rangers, Prahasta, and Vikata, and Virupāksha, and Mahodara, and
the unconquerable Akampana, have all been slain (by thee). By good
fortune it is, O Rāma, that he than whose proportions there are no
other’s greater on earth,—even Kumbhakarna, was brought down (by thee).
By good luck it is, O Rāma, that those highly powerful night-rangers.
Triçiras and Atikāya and Devāntaka and Narāntaka, have been slain by
thee. By good luck it is that thou hadst been encountered in a
hand-to-hand combat with that foremost of Rākshasas, incapable of being
slain by the celestials themselves; and achieved victory (ultimately).
To defeat Rāvana in battle was (for thee) a small matter; but it is a
piece of good fortune that Rāvana’s son, who had confronted thee for
combat, hath been slain (by thee) in battle. By good fortune it is that
thou, O mighty-armed one, hadst been liberated from (the bonds of) that
foe of the celestials whose course resembled that of Time⁴;—and that
thou also hadst secured victory. Hearing of the destruction of Indrajit,
we congratulate thee (on thy success). He was incapable of being slain
by all creatures, and in battle possessed mighty powers of illusion.
Hearing that Indrajit slain, amazement hath seized us all. Having
conferred on us this holy freedom from fear, O Kākutstha, O repressor of
enemies, thou through good fortune, wilt grow in victory." Hearing the
speech of the ascetics of sacred souls, Rāma, coming under the influence
of a mighty wonder, said with joined hands,—"Ye worshipful ones,
wherefore, passing by those exceedingly powerful ones Kumbhakarna and
the night-ranger, Rāvana—do ye praise Rāvana’s son? Wherefore, passing
by Mahodara, and Prahasta, and the Rākshasa—Virupaksha—and Matta, and
Unmatta, and the irrepressible Devāntaka and Narāntaka—redoubtable
heroes all—do ye extoll Rāvana’s son? And wherefore, passing by Atikāya
and Triçiras and Dhumrāksha,—that night-ranger—all endowed with
exceeding prowess,—do you extoll Rāvana’s son? What was his prowess? And
what his strength? And what his might? And by virtue of what cause did
he surpass Rāvana? If I can well hear the same, (do ye tell it me). I by
no means command you. If the thing can bear disclosure, I would hear it.
Pray, speak out. How was Sakra vanquished by him, and how also did he
obtain the boon? And how was the son powerful,—and not his sire—Rāvana?
How could that Rākshasa, surpassing his sire, conquer Sakra in mighty
encounter, and how did he obtain the boon? O foremost of anchorets, do
thou to-day unfold all this unto me, who ask (for the same)."
¹ The name of Agastya had before been just specified among the
incomers; but so it is in the text.—T.
² _Ursa Major_, or the great bear, the seven stars of which are the
souls of as many saints,—Marichi, Atrai, Angiras, Pulastya,
Pulaha, Kratu and Vasistha.—T
³ _Turnam_—according to the commentator, is _mental celerity_, and
_drutam—physical_. This distinction, however, is seldom, if ever,
observed by Sanskrit authors.—T.
⁴ _i.e._ surpassing perception.—T.
SECTION II.
Hearing those words of his, the exceedingly energetic Kumbhayoni spoke
as follows,—"Having regard to his (Indrajit’s) energy and might, I shall
relate unto thee the history of his race, in the light of which thou
wilt perceive why Rāvana’s son had been capable of slaying his enemies,
but could not himself be slain by them. I shall, O Rāghava, describe
unto thee Rāvana’s race and birth, as well as the boon that had been
conferred on him.
"Formerly in the Krita age, O Rāma, there was a Brahmarshi—lord (of
creatures)—son unto Prajāpati, and like unto the very self of the
great-father. His virtues, springing from righteousness and excellency
of character, are past all delineation; I can only say that, forsooth,
he went by the name of Prajāpati’s son. Verily on account of his being
the son of Prajāpati, he was the darling of the deities; as by virtue of
his spotless perfections, that magnanimous one was loved of all
creatures. And on a religious mission that foremost of ascetics,
repairing to the asylum of Trinavindu at the side of the mighty
mountain, Meru, took up his abode there. And with his senses centered on
the study of the Vedas, that righteous-souled one, going to the
hermitage, carried on austerities; but his religious rites were
disturbed by certain girls. And daughters of sages and Pannagas and
those of Rājarshis,—as well as those of Apsarās, sporting, arrived at
that quarter. And on account of every season being genial at that spot
and also of the loveliness of the wood, the damsels, repairing to this
place, ever disport there. And on account of the beauty of that region,
those wenches, coming to where that twice-born one, Pulastya was, used
to sing, to play on instruments, and to dance; and thus those blameless
beauties disturbed the rites of that anchoret practising austerities.
Thereat, the mighty ascetic, waxing wroth, said,—’She that comes within
my kin, shall conceive.’ Hearing the words of the high-souled one, (the
damsels), afraid of a Brāhmana’s curse, ceased to haunt that place. But
Trinavindu’s daughter had not heard anything of all this; and, going to
the asylum, she ranged it fearlessly. And she did not see there any of
her associates come to that spot. And at that time that exceedingly
energetic and mighty sage, Prajāpati’s son, with his soul sanctified
through asceticism, was engaged in the study of the Veda. And, hearing
the sounds of Vaidika recitation, and seeing that storehouse of
asceticism, she had her body turned pale, and signs of pregnancy
displayed themselves. And, seeing that evil befall her, she was wrought
up with anxiety; and, understanding matters, she said,—’What is this?’
And, going to her father’s hermitage, stayed there. And, seeing her in
this condition, Trinavindu said,—’Wherefore is the person that thou
bearest unlike what it used to be?’ Thereat, in woe-begone guise, with
joined hands, his daughter replied unto that one having asceticism for
his riches,—’O father, cause know I none whereby I have come by this
appearance. But, searching for my associates, I had ere this alone
repaired to the noble asylum of the Maharshi Pulastya of a purified
spirit. But associate found there I none, that had come thither. And
seeing this change for the worse of my form, I from fear have come
hither.’ Thereat the Rajarshi, Trinavindu, having a live effulgence
through asceticism, entered into contemplation, and saw the consequence
of the sage’s act. And coming to know that curse of the Maharshi of a
purified spirit, he, taking his daughter, went to Pulastya and said,—’O
worshipful one, O mighty sage, do thou accept this daughter of mine,
adorned with her native perfections, who of herself hath come to thee as
alms.⁵ She will, without doubt, constantly tend thee, practising
asceticism, and having thy senses fatigued.’ When that virtuous (sage)
had said this, the twice-born Rajarshi, desirous of accepting the girl
(after due nuptial rites), said unto the former,—’Well!’ Having given
away his daughter, the king went (back) to his asylum; and the girl
stayed there, gratifying her husband with her virtues. And that best of
ascetics was gratified with her character and behavior. And well pleased
(with her), that highly energetic one said,—’O thou of shapely hips,
well-pleased am I with thee with thy wealth of worth, and therefore, O
exalted one, I will to-day confer on thee a son like unto thyself, who
will perpetuate both the lines⁶—being celebrated as Paulastya. And as
thou hadst heard the Veda recited by me, so, without doubt, he shall be
named _Viçravā_.’⁷ Thus addressed, that noble damsel with her soul
wrought up with delight, in a short time brought forth her son _Viçravā_
famed over the three worlds and furnished with virtue and fame; versed
in the Vedas, of an impartial spirit, and ever engaged in observing
vows. And the ascetic, _Viçravā_, was furnished with asceticism even
like his sire."
⁵ Compare Lear:—’Let your study be to content your lord who hath
received you at fortune’s _alms_.’—Act I., Scene I., lines 67—69.
⁶ _i.e._ maternal and paternal lines.
⁷ From the root, _Sru—to hear_.
SECTION III.
Источники и права
