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
"Seeing Sukeça righteous and furnished with the boon, a virtuous
Gandharva, named Grāmani, of the effulgence of fire, who had a daughter,
called Devavati, like unto a second Sri herself, famed over the three
worlds, and endowed with beauty and youth,—bestowed her on Sukega as if
he had bestowed the goddess of fortune of the Rakshas. And like an
indigent person on obtaining wealth, Devavati, on obtaining her beloved
husband, affluent in consequence of having received the boon, was
(greatly) delighted. And in her company, that night-ranger appeared
graceful, even as a mighly elephant sprung from Anjana¹⁴ doth in the
company of a she-elephant. In good time Sukeça, O Rāghava, begot (on
her) three sons, resembling the three Fires, And that lord of Rākshasas
begot (on her) three sons, resembling his three eyes—the Rākshasas
Malyavān, Sumāli and that foremost of the strong—Māli; all resembling
the three worlds possessing themselves in calmness; like unto the three
Fires established; fierce like unto the three vinntras,—dreadful like
three diseases springing respectively from morbid Air, Bile and
Phlegm.¹⁵ And the sons of Sukeça, having the energy of the three Fires,
grew up like a disease which hath been disregarded. And learning that
their father had received a boon by virtue of his power proceeding from
asceticism, the brothers, firmly resolved, went to Meru for practising
penances. And adopting rigid restrictions, the Rākshasas, O best of
kings, entered upon austerities, terrible, and capable of arousing the
fear of all beings. And practising penances rare on earth with truth and
candour and self-control, they afflicted the three worlds with gods,
Asuras and human beings. Then that lord—the four-faced one—stationed on
a superb car, addressed Sukeça’s sons, saying,—’I am for conferring
boons (on you).’ Knowing that Brahmā surrounded by Indra and the other
celestials was ready to bestow boons, they, with joined hands, said,
trembling like trees, ‘O god that hast been adored through asceticism,
if thou dost intend to confer on us a boon, let us be invincible,
capable of slaying foes, immortal, lordly, and ever devoted to each
other.’ Thereat, saying ‘So be it,’ unto the sons of Sukeça, the lord
Brahmā, (ever) cherishing Brāhmanas with affection, went to the Brahmā
regions. O Rāma, having obtained the boons, those night-rangers,
rendered intrepid in consequence of having the boon conferred on them,
began to disturb celestials and Asuras. And like unto men abiding in
hell, the celestials, Charanas and hosts of sages, being harassed (by
Rakshasas), did not find any deliverer. And then, O foremost of the
Raghus, the Rakshasas, assembled together, joyfully said unto the
undeteriorating Viçwakarmā—prince of artists,—‘Thou by thy own energy
art the architect of the great gods, endowed with energy and prowess and
strength. Do thou, O magnanimous one, construct a fabric for us after
our heart hard by Himavān, or Meru, or Mandara. And do thou erect a
magnificent mansion for us resembling the mansion itself of Maheçwara.’
Thereat Viçwakarmā—the mighty-arm of the Rakshasas—spoke of a building
like the Amarāvati of Sakra, ‘On the shore of the Southern sea is a
mountain named Trikuta. A second also is there called Suvela, ye lords
of Rākshasas. On the midmost peak of that mountain resembling clouds,
inaccessible even to the fowls of the air, all the four quarters have
been hewn with bones.¹⁶ If I am desired by you, I can construct the city
of Lankā (there), having an area of thirty Yojanas, and measuring an
hundred in length; surrounded with a golden wall and furnished with
golden gateways. In her do ye dwell, ye irrepressible ones, ye foremost
of Rākshasas; even as do the celestials with Indra, approaching
Amarāvati, And occupying the citadel of Lankā, backed by innumerable
Rākshasas, ye will be invincible to foes and capable of destroying
them.’ Hearing Viçwakarmā’s speech, those foremost of Rakshasas,
accompanied by thousands of followers, went to the palace and set up in
the same, having a strong wall and a moat, abounding in hundreds of
golden edifices. And obtaining Lankā, the night-rangers, exceedingly
delighted, began to dwell therein. At this time, O Rāghava, there lived
at her pleasure a Gandharvi, named Narmadā. O son of Raghu, she had
three daughters, resembling Sri, Hri, and Kirti in splendour. And albeit
no Rākshasi herself, she, beginning with the eldest, gladly married to
the Rākshasas her daughters having faces resembling the full moon. And
under the influence of the star, Bhagadaivata, those three exalted
daughters of a Gandharvi were respectively conferred by their mother on
the three several Rākshasas of eminence. And having wedded, O Rāma,
Sukeça’s sons began to sport with their wives, like celestials sporting
with Apsarās. Malyavān’s beautiful spouse was named Sundari. On her he
begot, do thou understand, whom;—Vajramusthi, and Virupāksha, and the
Rākshasa—Burmukha,—and Suptaghna, and Yajnakopa, and Matta and Unmatta;
and, O Rāma, there was also born a lovely daughter of Sundari, Analā.
And Sumāli’s wife, of face like the full Moon, named Ketumati, was
dearer to him than his life itself. O mighty king, do thou, gradually,
know the offspring that were begot by Sumāli on Ketumati,—Prahasta, and
Kampana, and Vikata, and Kālikāmukha, and Dhumrāksha, and Danda, and the
redoubtable Supārcwa, and Sanhrādi, and Praghasa, and the Rākshasa,
Bhāsakarna, and Rākā, and Pashpotkatā, and Kaikasi of luminous smiles,
and Kumbhinasi—these are known as the offspring of Sumāli. Māli had for
wife a graceful Gandharvi, having eyes resembling lotus-petals, of a
lovely look, and like unto the most magnificent Yakshi of them all. Do
thou, O master, listen to me as I mention to thee, O Rāghava, the
offspring that Sumāli’s younger brother begat on her,—Anala, and Nila,
and Sampāti. These night-rangers—sons unto Māli—were the courtiers of
Bibhisana. And those three foremost of Rākshasas, accompanied by
hundreds of sons—night-rangers all—elated on account of their
measureless prowess, began to worry the sages and serpents and Yakshas,
and celestials with Indra (at their head). And incapable of being
confronted (in battle), these resembling Death himself in
energy,—wondrous elated in consequence of the boon having been conferred
on them, ranging the world like unto the Wind, were ever engaged in
disturbing the sacrifices (of the sages)."
¹⁴ The designation of an elephant.
¹⁵ The entire edifice of Hindu Pathology is based on the three-fold
division of the morbid humours into Air, Bile and Phlegm. This
division, albeit it may appear crude and unscientific to
Europeans, taken all, in all, wonderfully answers its purpose. The
tact displayed by Hindu physicians in diagnosing diseases on this
method is wonderful. From feeling the Pulse alone, a Hindu
physician, getting at the predominance of one or more morbid
humours of the system, can accurately ascertain a patient’s
health. The infallibility with which predictions of death are
generally made, attests the scientific soundness of the division
in question, and renders superfluous any elaborate argument in its
defense.—T.
¹⁶ Tanka—may also mean a hatchet or a sword.—T,
SECTION VI.
"Thus afflicted, the deities, sages, and ascetics, wrought up with fear,
sought the protection of that god of gods—Maheçwara—creator and
destroyer of the cosmos,—unborn, of an unmanifest form, the stay of all
creatures, worthy of being adored,—and the supreme preceptor (of all).
And coming to that enemy of Kāma¹⁷ and foe of Tripurā—the three-eyed
(Deity), the gods, with their voices faltering through fear, represented
with joined hands,—’O reverend one, the creatures of the lord of
creatures are being (sorely) troubled by the sons of Sukeça, given to
harassing their foes,—swollen with insolence on account of the boon
conferred on them by the great-father, Our asylums,—constituting our
refuges,—have been divested of their power of granting shelter; and
driving off the deities from the etherial regions, they are sporting
there like the immortals. ’I am Vishnu!’ ’I am Rudra!’ ’I am the king of
the celestials!’ ’I am Yama!’ ’I am Varuna!’ ’I am the Moon!’ ’I am the
Sun!’—flattering themselves in this fashion, Māli and Sumāli and the
Rākshasa—Malyavān—as well as those going before them, are annoying (the
gods), breathing exhilaration of martial spirits. Therefore, god, it
behoveth thee to liberate us from fear, who have been greatly tormented
by it. Do thou, assuming thy terrific form, slay the thorns of the
celestials." Thus addressed by the immortals in a body, that lord,
Kaparddi of red-blue hue, reflecting that it would be wrong for him to
destroy Sukeça (with his own hands), spoke unto the gods:—"I shall not
slay them, ye gods; they are incapable of being slain by me. But I shall
unfold unto you the way in which they will be destroyed. Do ye, ye
Maharshis, in the heat of this affair, seek the shelter of Vishnu. That
lord will slay them." Thereat, saluting Maheçwara with the sounds of
_Jaya_, (the celestials) afflicted with the fear of the night-rangers,
presented themselves before Vishnu. And bowing down unto the god holding
the conch, discus and mace, and paying him high homage, they, greatly
flurried, addressed him about the sons of Sukeça, saying,—"O god, by
virtue of the boon (that hath been bestowed on them), resembling the
three fires, Sukeça’s three sons, assailing us, have deprived us of our
abode. There is a city named Lankā, stationed on the top of Trikuta,
(extremely) difficult of entrance. Taking up their station at that
place, the night-rangers in a body pursue us. Do thou, O slayer of
Madhu, destroy them for our welfare. We have sought thy shelter. Become
our refuge, O foremost of celestials. Do thou dedicate to Yama the
lotuses of their faces, severed (in pieces) with thy discus. Save thee,
we have none who can, while tormented with fright, inspire us with
courage. Slay in encounter the elated Rākshasas along with their
adherents; and even as the sun drieth up dew, do thou dispell this fear
of ours." Thus accosted by the deities, that god of gods—Janārddana—who
bringeth fear unto foes—cheering up the celestials, said unto them,—"I
know the Rākshasa, Sukeça, as flushed with the boon bestowed by Içāna.
And I also know his sons, of whom Malyavān is the eldest. Those worst of
Rākshasas that have over-riden your dignity will I, wrought up with
wrath, slay (in battle); therefore, ye gods, be of good cheer." Thus
addressed by the mighty Vishnu, the gods, highly rejoiced, went to their
respective quarters, extolling Janārdana.
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