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
Then Rāma spoke unto the ascetic,—"O Brāhmana, how did those exceedingly
mighty brothers carry on austerities in that forest; and what kind of
penances were theirs?" Thereat there Agastya said unto Rāma of a
complacent mind,—"The brothers severally observed the morality proper to
each. And Kumbhakarna, putting forth his best energies, constantly abode
in the path of righteousness. And remaining in the midst of five fires
in summer, he practised austerities, and in the rainy season, soaked in
water (poured down) by clouds, he sat in the heroic attitude.³⁸ And in
winter he always remained in the water. Thus passed away ten thousand
years of that one putting forth exertions in behalf of religion, and
established in the path of honesty. And the virtuous Bibhishana, ever
intent on virtue and pure of spirit, remained standing on one leg for
five thousand years. And when he had completed (his term of
restriction), swarms of Apsarās danced, and blossoms showered, and the
deities hymned (him). And for five thousand years, he adored the Sun,
and with his mind concentrated in the study of the Veda, remained with
his head and hands raised up. In this wise Bibhishana like a deity in
Nandana passed away ten thousand years, observing restrictions. And the
Ten-necked one passed ten thousand years without fare. On a thousand
years being complete, he offered his own head as a sacrifice to Fire. In
this way he passed away nine thousand years; and nine of his heads
entered into Fire. And as in the tenth year he intended to strike off
his tenth head, the Great-father presented himself at that place. And
well-pleased, the Great-father came there along with the celestials. ’O
Ten-necked one,’ said (the Great-father), ’I am well-pleased with thee.
Do thou, O thou cognizant of righteousness, at once ask for the boon
that thou wishest to have. What wish of thine shall I realize? Thy toil
must not go for nothing.’ Thereat, the Ten-necked one, bowing down his
head unto the deity, said with a delighted heart,—his words faltering
with ecstacy,—’O Reverend one, creatures have no other fear than (that
of) death; and enemy there is none that is like unto death. Therefore
immortality is even what I crave for.’ Thus accosted, Brahmā spoke unto
the Ten-necked one,—Thou canst not be immortal. Do thou therefore ask of
me some other boon.’ Thus addressed by the creator, Brahmā, the
Ten-necked one, O Rāma, standing before him with joined hands, said,—’O
lord of creatures, I would, O eternal one, be incapable of being slain
by birds and serpents, Yakshas, Daityas, Dānavas and Rākshasas, and the
deities; for, O thou that art worshipped by the immortals, anxiety I
have none from any other beings. Indeed, I deem as straw creatures such
as men _etc._’ Thus accosted by the Raksha—the Ten-necked one—that
righteous-souled one, the Great-father, along with the celestials,
said,—’O foremost of Rākshasas, what thou sayest shall come to pass.’
Having, O Rāma, said this unto the Ten-necked one, the Great-father
(again spoke),—’Hear! I, having been gratified, will confer on thee a
fresh boon. O Rākshasa, O sinless one, those heads of thine which have
been offered as sacrifices and which have sunk into the fire, shall
again be thine. And, O placid one, I shall also confer on thee another
boon difficult of being obtained,—The form that thou shalt wish to wear,
shall instantly be thine. As soon as the Ten-necked Raksha had spoken
thus, the heads that had been offered as sacrifices into the fire, rose
up again. Having said this unto the Ten-necked one, the Great-sire of
all creatures addressed Bibhishana, saying,—’O Bibhishana, gratified
have I been by thee, whose intelligence is established in righteousness.
Therefore, my child, O righteous-souled one, O thou of excellent vows,
ask for the boon that thou wouldst have.’ Thereat the virtuous
Bibhishana spoke with joined hands,—’O reverend one, since the spiritual
preceptor of all creatures himself (is pleased) with me,—I (deem myself)
as furnished with every perfection, even as the Moon is environed with
rays. If thou wilt bestow on me a boon with pleasure, then, thou of
excellent vows, hear of the boon that I would have. May my mind remain
fast fixed on righteousness, even when I shall happen to fall into high
peril; and may I attain Brahmā knowledge without any instructions! And
may every sense of mine sprung during the observance of particular modes
of life, be in unison with righteousness,—so that I may practise the
form of religion (in harmony with any particular mode of life!) O
exceedingly noble one, this best of boons, is even what is sought for by
me, for nothing in this world is incapable of being attained by those
attached to righteousness.’ Then the lord of creatures, being again
delighted, spoke unto Bibhishana,—’As thou art virtuous, so all this
shall come to pass on thy behalf. And inasmuch as in spite of thy having
been born in the Rākshasa race, thy thoughts, O destroyer of enemies, do
not originate in sin, I confer on thee immortality.’ Having said this,
he intended to grant boons unto Kumbhakarna. Thereat the celestials in a
body represented to the lord of creatures with joined hands,—’On
Kumbhakarna thou shouldst confer no boons, since thou knowest in what
manner doth this wicked-minded one frighten people. And, O Brahman,
seven Apsarās in Nandana, ten attendants of Mahendra, as well as sages
and human beings, have been devoured by this one. Considering what this
Rākshasa did when he had not obtained any boon whatever, if he obtain
one now he shall eat up the three worlds. Do thou then, O lord having
immeasurable prowess, pretending to give him a boon, give stupifaction
(instead). Thereby the welfare of people would be secured, and the honor
of this one too shall be maintained.’ Thus addressed by the celestials,
Brahmā, the Lotus-sprung one, pondered. The goddess, Saraswati, who was
by his side was also agitated with anxiety. And remaining by him,
Saraswati with joined hands observed,—‘O god, I have come here. What
work shall I accomplish?’ And the lord of creatures, on having her,
spake unto ’Saraswati,—‘O Vāni!³⁹ be thou the goddess of speech of this
foremost of Rākshasas,⁴⁰ favorable unto the deities. Having said,—‘So be
it,’ she entered (within Kumbhakarna’s throat); and Prajāpati said,—‘O
Kumbhakarna, O mighty-armed one, do thou ask for the boon that thou
wouldst have. Hearing those words, Kumbhakarna said,—‘O god of gods, my
wish is that I may sleep for a good many years.’ Thereupon, saying,—‘So
be it,’ Brahmā along with the celestials went away; and the goddess,
Saraswati, also again left the Rākshasa. And on Brahmā accompanied by
the deities going to the celestial regions, he was renounced by
Saraswati, and then he regained his consciousness. And then the
wicked-minded Kumbhakarna sorrowfully thought,—‘What is this speech that
has to-day come out from my lips? Meseems I had then been stupified by
the deities that had come.’ Having thus obtained the boons, the brothers
endowed with flaming energy, going to the Sleshmātaka wood, began to
dwell there peacefully."
³⁸ Hindu Yogis practise various attitudes, which are favorable to the
regulation of respiration.—T.
³⁹ Lit. word, a designation of Saraswati.
⁴⁰ i.e. preside over Kumbhakarna’s speech while asking for the
boon,—and let him, through thy power, ask for such a gift as may
turn out profitable to the gods.—T.
SECTION XI.
Источники и права
