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 Pulastya’s son—that prime of ascetics—Viçravā—in a short time was
engaged in asceticism like his father. And he was truthful, and of
excellent character and controlled senses; was ever engaged in the study
of the Vedas; and was of a sanctified spirit; and he was not addicted to
any of the pleasures of life, and was always studious of religion.
Learning of his ways, that mighty ascetic, Bharadwāja, gave unto Viçravā
for his wife, his own daughter, Devavarnini. And having religiously wed
Bharadwāja’s daughter, that foremost of ascetics, Viçravā, conceiving
the highest delight, began to reflect on the welfare of his offspring
with an intelligence concentrated on them. And on her that one cognizant
of righteousness begot a child, exceedingly wonderful, endowed with
energy, and adorned with all Brahmā⁸ qualities. On his having been born,
his grand-father was rejoiced, and, marking the profitable intelligence
(of the boy, he thought that) he would be the lord of riches. And
well-pleased, (Pulastya) in company with the Devarshis
(thought),—’Inasmuch as this is Viçravā’s offspring, and as he resembles
Viçravā himself, so he should be known by the name of Vaiçravana. And
then the exceedingly energetic Vaiçravana, repairing to the wood of
asceticism, increased (in power) like unto a fire fed by sacrificial
oblations. And as he was staying in the hermitage, that high-souled one
thought,—’I shall practise prime righteousness: verily virtue is the
supreme way.’ And for a thousand years, he, having his senses
controlled, practised rigid austerities in that mighty forest, observing
(all the while) the most rigorous restrictions. And on a thousand years
having been numbered, he by turns observed the rules relative to each
term; (at first) living on water, (then) on air, and (last) going
absolutely without any fare. Thus passed away a thousand years like one.
And then the highly energetic Brahmā along with Indra and the
celestials, coming to that asylum, addressed (Vaiçravana), saying,—’O
child, I am well-pleased with thee for this act of thine, O thou of
excellent vows. Do thou, good betide thee, ask for the boon (that thou
wouldst have), for, O magnanimous one, thou art worthy of a boon. 9 Then
Vaiçravana said unto the great-father, who was present,—’O reverend one,
I crave for the power of maintaining and protecting people.’ Thereat,
Brahmā along with the deities gladly said in a gratified spirit,—’Very
well! I am about to create the fourth of the Protectors of
creatures—Yama, Indra and Varuna,—the position which is sought for by
thee. Do thou, O thou cognizant of righteousness, attain the same; do
thou receive the position of the lord of riches. Thou shalt be the
fourth among Sakra, the lord of waters, etc. And do thou take for thy
vehicle this car, named Pushpaka, resembling the Sun himself, and thus
raise thyself to an equality with the celestials. Good betide thee! We
shall (now) go whither we had come, having, my child, done my duty and
bestowed on thee the couple of boons.’ Having said this, Brahmā along
with the celestials went to his own quarters. On the deities with Brahmā
at their head, having departed for the heavenly regions, the
self-possessed lord of wealth of subdued senses with joined hands spoke
unto his sire, saying,—’O reverend one, I have received the wished-for
boon from the great-father, but the exalted lord of creatures hath not
fixed any abode for me. Therefore, O lord, do thou seek out some
dwelling for me, where no creature whatever can come by misfortune.’
Thus accosted by his son, that best of ascetics, Viçravā, spoke, O
righteous one,—’Listen! O excellent one. On the shore of the Southern
sea there is a mount named Trikuta. On its brow is a beautiful and broad
city built by Viçwakarmā, named Lankā, resembling the city itself of
Indra the great, designed for the abode of Rākshasas,—like unto the
Amaravati of Indra. There in Lankā, do thou, forsooth, reside. That
romantic city is surrounded with a golden wall and a moat, and is
furnished with engines and weapons; and hath gateways of gold and
lapises. Formerly she was renounced by the Rākshasas afflicted with the
fear of Vishnu; and was empty of swarms of Rakshas, who had gone to the
nethermost regions. Now Lankā is vacant,—and there is no one that lords
it over her. Do thou, my child, for abode, at thine ease repair thither.
Thy stay there shall meet with no rub, and no manner of disturbance
shall occur there.’ Hearing the righteous speech of his sire, that
virtuous-souled one along with thousands of delighted and joyous
Rākshasas, began to reside in Lankā stationed on the top of the mount.
In a short time (Lankā), through his sway, abounded (in wealth). And
that foremost of Nairitas, the righteous son of Viçravā, well-pleased,
abode in Lankā having the Ocean for her entrenchment. At times the
righteous-souled lord of riches, mounted on Pushpaka, in humble guise
visited his father and mother. And hymned by hosts of deities and
Gandharvas, having his mansion graced with the dancing of Apsarās, and
floating on rays like the sun himself, that ruler of riches went to his
sire."
⁸ Such as self-control, asceticism, purity, etc.
SECTION IV.
Hearing the words uttered by Agastya, Rāma wondered as to how formerly
Rākshasas were generated in Lankā. And then shaking his head, he, struck
with wonder, momentarily eying Agastya, addressed Agastya resembling
fire, saying,—"O worshipful one, hearing thy words that formerly Lankā
had been in the possession of the flesh-eaters, I have been seized with
great amazement. We had heard that the Rākshasas had sprung in the race
of Pulastya. But now thou hast said that they owe their origin to a
different source. But were they more powerful than Rāvana and
Kumbhakarna and Prahasta and Vikata and the sons of Rāvana? Who was
their progenitor? And what was the name of that one of terrific
strength? And through what transgression were they driven out by Vishnu?
All this, O sinless one, do thou tell me in detail, and do thou dispell
my curiosity even as the sun dispells darkness."
Hearing Rāghava’s words, fair and fraught with polished phrase and
period, Agastya, struck with surprise, said unto Rāghava,—"The lord of
creatures sprung from water, first created water. And the lotus-born one
generated creatures for protecting that element. And thereupon those
creatures humbly presented themselves before the creator, saying,—’What
shall we do? We are sore tried by hunger and thirst.’ The lord of
creatures, laughing, addressed them, saying,—’Ye men, do ye carefully
guard this (water).’ Thereat some said ’Rakshāma,’⁹ and others
’Yakshāma.’¹⁰ Thus accosted by those afflicted with hunger and thirst,
the creator said,—’Those among you who have said ’Rakshāma,’ shall be
Rākshasas; and those among you who have said ‘Yakshāma,’ shall be
Yakshas. And there sprang the brothers—repressors of foes—Heti and
Praheti—lords of Rākshasas, resembling Madhu Kaitava himself. Praheti,
who was righteous, went to the wood of asceticism. And Heti exerted
himself to the utmost to get himself wived. And that magnanimous one of
immeasurable soul married the exceedingly terrific sister of Kāla, named
Bhaya.¹¹ And on her Heti—foremost of Rākshasas and best of those having
sons—begat a son, known as Vidyutkeça. And Heti’s son, the exceedingly
energetic Vidyutkeça, possessed of the splendour of the sun, grew up
even like a lotus in water. And when that night-ranger arrived at proper
youth, his sire turned his attention towards his marriage. And that best
of Rākshasas—Heti—in the interests of his son asked for the hand of
Sandhyā’s daughter, like unto Sandhyā¹² herself in potency. Sandhyā,
reflecting that she needs must have to be given away by her, bestowed
her on Vidyutkeça, O Rāghava. Having obtained Sandhyā’s daughter, the
night-ranger, Vidyutkeça, sports with her even as Maghavān doth with the
daughter of Pulomā. And it came to pass that after a length of time, O
Rāma, Sāla Katankatā was filled with child by Vidyutkeça, as the clouds
are furnished with water by the Ocean. And then repairing to Mandara,
the Rākshasi brought forth her child, having the splendour of
rain-charged clouds; even as Gangā had delivered herself of the child
begotten by Fire.¹³ And having delivered herself of her offspring, she
again became bent on disporting with Vidyutkeça. And then forsaking her
son, she began to sport with her husband; and the child having sounds
resembling the rumbling of clouds, was renounced (by his mother). And
forsaken by them both, the infant furnished with the brightness of the
autumnal sun, entering his clenched fist into his mouth, began to cry
slowly. And it so fell that, journeying with Pārvati, Siva, riding his
bull through the aerial regions, heard the sounds of weeping. And along
with Umā, he saw the Rākshasa’s son, as he was crying. And sent by
Pārvati, whose heart was moved by compassion, Bhava—destroyer of
Tripurā—made that Rākshasa’s offspring attain the age of his mother, and
conferred on him immortality. And for compassing Pārvati’s pleasure,
Mahādeva, indestructible and undeteriorating, granted (the Rākshasa) the
power of ranging the air. And, O son of the king, Umā also bestowed a
boon: ’Henceforth the Rākshasis shall conceive in a day, bring forth
(child) in a day, and the child shall in a day be furnished with the age
of its mother.’ And then the great and magnanimous Sukeça, puffed up
with the receipt of the boons, having obtained auspiciousness at the
hands of the lord, Hara, began to range everywhere, even as Purandara
did on having obtained heaven."
⁹ _i.e._ _We shall protect._
¹⁰ _We shall worship._
¹¹ _Fear._
¹² The evening Twilight, spouse of the Sun.
¹³ Maheçwara.
SECTION V.
Источники и права
