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 that host being sore pressed at its back by Padmanābha,³³ Mālyavān
turned back even as the ocean doth on meeting with its shore. And with
his eyes reddened, that night-ranger waxing wroth, shaking his head,
addressed that prime of male persons—Padmanābha,—saying,—’O Nārāyana,
thou art ignorant of the time-honored morality of Kshatriyas; and
therefore like a base wight thou slayest us, desisting from fight and
exercised with fear. O lord of the celestials, he that commits the crime
of slaying one that desists from fight, cannot go to the celestial
regions as the fruit of meritorious acts. If thou art bent upon battle,
O holder of the conch, the discus and the mace, taking up my post
(here), I shall see (thy strength). Do thou show (me) the same.’ Seeing
Mālyavān resembling the mountain, Mālyavān, stay, the powerful younger
brother of the sovereign of the celestials spoke unto him,—’I have
removed the fear of the deities, affrighted at you, by promising that I
will make root and branch work with the Rākshasas; and that same promise
I am now fulfilling. I should always lay down my life for serving the
celestials; and you I will slay even if ye should go to the nethermost
regions.’ As that god of gods having eyes resembling red lotuses was
speaking thus, the lord of Rākshasas in high wrath pierced his breast
with a dart. And hurled by the hand of Mālyavān, the dart resonant with
bells, appeared graceful on Hari’s breast like lightning embosomed in
clouds. Thereat drawing out the same dart, that one dear unto the
Wielder of the Dart,³⁴ having eyes resembling red lotuses, aiming at
Mālyavān, hurled it at him. Thereat the dart discharged by the hand of
Govinda like unto the Dart discharged by the hand of Skanda, rushing
towards the Rākshasa like a meteor coursing towards the Anjana mountain,
descended on the spacious chest of the lord of Rākshasas decked with the
weight of a chain, even as the thunder-clap bursts at the summit of a
mountain. And on having his mail rent, Mālyavān was utterly deprived of
his senses; but (anon) reposing for a while, he again stood like a
moveless hill. Then taking up a javelin made of black iron girt with
many a thorn, he furiously smote that deity on the chest. And that
night-ranger delighting in battle, dealing a box at Vāsava’s younger
brother, moved away to a distance measuring a bow’s length. And now
there arose a mighty tumult in the sky of ’Excellent!’ ’Excellent!’ And
having struck Vishnu, the Rākshasa also hit Garuda. Thereat Vinatā’s
son, growing enraged, drove the Rākshasas away with the wind of his
wings, even as a lusty wind bloweth about sere leaves. And seeing his
elder brother driven by the wind produced by the wing’s of that bird,
Sumāli along with his forces, made for Lankā. And pushed off by the
violence of the wind of (Garuda’s) wings, the Rākshasa Mālyavān also,
joined by his own forces, departed for Lankā, covered with shame. Thus,
O Rāma, O lotus-eyed one, (the Rākshasas) had innumerable warriors
beaten down and their foremost leaders slain. And albeit inflated with
pride, they, incapable of coping with Vishnu, leaving Lankā, went to the
nether regions with their wives for dwelling there. O best of the
Raghus, these Rākshasas of celebrated prowess, related to the race of
Sālakantankatā, remained under the leadership of the Rākshasa Sumāli.
All those exalted Rākshasas going under the name of Paulastya that had
been headed by Sumāli, Malyavān and Māli, were stronger than Rāvana. No
other than the god Nārāyana, holding the conch, the discus and the mace,
could slay those Rākshasas—foes to the celestials and thorns in the side
of the deities. And thou art that eternal god—the four armed
Nārāyana,—the lord, undeteriorating and unconquerable, sprung to
exterminate Rākshasas. The creator of beings—that one ever cherishing
those seeking his refuge—appeareth at times to compass the destruction
of marauders, bringing the religion of people to rack and ruin.³⁵ Thus,
O lord of men, to-day I have truly related unto thee at length the
origin of the Rākshasas. Again, foremost of the Raghus, do thou
understand the matchless birth and potency of Rāvana and his sons
related in detail. And that powerful Rākshasa, Sumāli, afflicted with
the fear of Vishnu, along with his sons and grand-sons for a long time
ranged the nether regions, and the lord of riches resided in Lankā."
³³ Lit. _the lotus-naveled_—a name of Vishnu.
³⁴ A name of Kārtikeya—the celestial generalissimo.
³⁵ This tallies wonderfully with the corresponding view given in the
Bible. Great men appear in the fullness of time to bring about
reforms in religion, when, as was the case before the birth of
Christ, men have wandered farthest from the true path.—T
SECTION IX.
"After a while the Rākshasa named Sumāli, coming up from the nether
regions, began to range all over the earth. And resembling dark clouds,
that lord of Rākshasas decked in ear-rings of burnished gold, taking his
daughter like unto Sree herself without her lotus, and wandering over
the earth, saw the lord of riches journeying in his Pushpaka, going to
see his sire—that lord, the son of Pulastya. And seeing that one
resembling an immortal and like unto fire, journeying on, (Sumāli)
struck with amazement, entered the nether regions from the earth. And
that mighty-minded one reflected thus,—’By adopting what measure may the
welfare of the Rākshasas be brought about, and how can we increase (in
power)?’ And that great-minded lord of Rākshasas, resembling dark
clouds, decked in burnished ear-rings of gold, then began to reflect.
And then the Raksha addressed his daughter, named Kaikasi, saying,—’O
daughter, the time hath come when I should give thee away. Thy youth is
about to be passed. (Kept back) by the fear of refusal, no suitor hath
sought thee (up to this time). But desirous of acquiring religious
merit, we are striving our best in thy interests. My daughter, thou art
furnished with every perfection like unto Sree herself. The being father
to a daughter is misery to every one that seeketh honor. O daughter, one
doth not know who shall ask for one’s daughter. Wherever may a daughter
be conferred, a daughter stayeth, placing in uncertainty the three
races³⁶ to which she is related. Do thou, my daughter, seek for thy
husband that best and foremost of ascetics sprung in the line of
Prajapati—Pulastya’s son,—Viçrava, and of thyself accept him (for thy
lord). And then, O daughter, even as is this lord of riches, so thou
wilt, without doubt, have sons resembling the Sun himself in energy.’
Hearing that speech of his, the daughter for the sake of the dignity of
her sire, going to where Viçrava was practising penances, stood there.
In the meanwhile, O Rāma, that twice-born one—Pulastya’s son—was
performing the Agnihotra, like the fourth Fire itself. And without
minding that terrific time, (Kaikasi), having regard to the dignity of
her sire, coming up before him, stood (there) hanging her head down
towards his feet and throwing up the earth with her great foe. And
seeing that one of shapely hips, having a face fair as the full Moon,
(that exceedingly high-minded ascetic) flaming in energy accosted her
thus,—’O gentle on, whose daughter art thou? And whence dost thou come
hither? And what is thy errand? And for whom (dost thou come)? O
beauteous (damsel), truly tell me this.’ Thus addressed, the girl, with
joined hands, said,—’O ascetic, thou art competent to get at my intent
by virtue of thy own power. Yet, O Brahmarshi, know me as having come
here at the mandate of my sire. My name is Kaikasi. The rest do thou
read thyself.’ And thereupon, the ascetic, entering into contemplation,
said these words,—’O gentle lady, I have learnt the purpose that is in
thy heart. O thou having the gait of a mad elephant, there reigns a
powerful desire in thee for having offspring. Inasmuch as thou hast come
to me at this fierce hour, hearken, thou amiable one, as to the kind of
offspring that thou shalt bring forth. Thou shalt, O thou of graceful
hips, bring forth terrible and grim-visaged Rākshasas delighting in
frightful friends, and of cruel deeds.’ Hearing his speech, she, bowing
down, said,—’O reverend (ascetic), such sons of terrific ways seek I not
from thee that followest the Veda. Therefore it behoveth thee to favor
me.’ On being thus besought by the girl, Viçrava—best of ascetics—again
addressed Kaikasi, like the full Moon addressing Rohini,³⁷—’O fair-faced
one, the son that thou bringest forth last, shall be like unto my
line,—he shall, without doubt—be righteous-souled.’ Having been thus
accosted, the girl, O Rāma, after a length of time brought forth a very
terrible and hideous offspring having the form of a Raksha,—having ten
necks, furnished with large teeth, and resembling a heap of collyrium,
with coppery lips, twenty arms, huge faces, and flaming hair. On his
having been born, jackals with flaming mouths and other ferocious beasts
began to gyrate on the left. And that god showered down blood; and the
clouds uttered forth harsh sounds. And the Sun was deprived of his
splendour; and meteors began to dart to the earth. And the earth shook;
and the wind swept away violently. And that lord of streams—the ocean,
which was calm before, became agitated. And his sire resembling his
grand-father named him, (saying),—’As this one hath been born with ten
necks, he shall be called Ten-necked.’ After him was born Kumbhakarna
endowed with prodigious strength, than whose proportions there are none
other’s on earth. Then was born she that, having a frightful visage,
goeth under the name of Surpanakhā; the righteous Bibhishana is the
youngest son of Kaikasi. On that one endowed with great strength having
been born, blossoms were showered down from heaven; and celestial
kettle-drums were sounded in the heavenly regions. And then there arose
the sounds of ’Excellent!’ ’Excellent!’ And in that extensive forest
those exceedingly energetic ones—Kumbhakarna and the Ten-necked one grew
up,—and became the sources of anxiety to people. And Kumbhakarna,
maddened to the height, devouring mighty saints devoted to religion,
constantly ranged the triune world in a dissatisfied spirit. But the
righteous Bibhishana, ever intent on piety, dwelt there, studying the
Veda, restraining his fare, and controlling his senses. And it came to
pass that after a length of time the god, Vaiçravana—lord of riches—came
to see his sire, mounted on Pushpaka. Seeing him, the
Rākshasi—Kaikasi—flaming up in energy, coming to the Ten-necked one,
represented to him,—’O son, behold thy brother, Vaiçravana, enfolded in
effulgence; and, albeit of equal fraternity, behold thee in this plight!
Therefore, O Ten-necked one, O thou of measureless prowess, do thou so
strive that thou also, my son, may be like Vaiçravana himself. Hearing
that speech of his mother, the powerful Ten-necked one was wrought up
with exceeding great ill-will, and he vowed then,—’I truly promise unto
thee that I will be equal to my brother (in energy), or excel him in it.
Therefore do thou cast off this sorrow that is in thy heart.’ And
influenced by that passion, the Ten-necked one with his younger brother
began to perform rigid acts, with his mind fixed on asceticism. ’I must
through austerities have my wish,’ thus fixed and resolved, he for
compassing his end, came to the sacred asylum of Gokarna. And there the
Rākshasa of unrivalled prowess along with his younger brother carried on
austerities and thus gratified that lord—the great-father. And beings
gratified (with him), he conferred on him boons bringing on victory."
³⁶ The races respectively of her father, mother and husband.
³⁷ Hesperus.
SECTION X.
Источники и права
