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
"Learning that these night-rangers had obtained boons, Sumāli with his
followers, casting off fear, rose up from the nether regions. And
wrought up with exceeding great wrath, the counsellors of that
Raksha—Māricha and Prahasta and Virupāksha and Mahodara—also rose up.
And accompanied by his counsellors—foremost of Rākshasas—Sumāli
presenting himself before the Ten-necked one and embracing him,
addressed him, saying,—‘By good fortune it is, O child, that through
thee we have had the wish that was in our heart, inasmuch as thou hast
received the best of boons from him that is the foremost in all these
three worlds. O mighty-armed one, that great fear arising from Vishnu,
from which leaving Lankā, we had gone to the nethermost abysses, hath
been removed. Full many a time, brought down by that fear, we, on being
pursued (by our enemies), forsaking our homes, had gone to the nether
regions along with all those (related to us). This Lankā was our city,
inhabited by Rākshasas. (Now) it is inhabited by thy brother—the
intelligent lord of riches. O mighty-armed one, if thou canst through
self-control or charity or by a sudden display of prowess, repossess
thyself of the same, a (great) thing shall have been achieved; and then,
O child, thou shouldst, without doubt, be the lord of Lankā; and this
Rākshasa race, which hath sunk, shall have been raised up by thee. And,
O thou endowed with prodigious strength, thou shalt be the lord of all.’
Then the Ten-necked one addressed his maternal grand-father, who was
present, saying,—‘The lord of riches is our superior; therefore thou
ought not to speak thus.’ On that dignified Rākshasa-chief having
through moderation thus passed it by, that Raksha, understanding his
intent, did not then say anything more. And it came to pass that when
Rāvana had resided there for a time, Prahasta addressed him in a humble
speech,—’O Ten-necked one, O long-armed (hero), it doth not behove thee
to speak thus. Fraternal feeling there is none among heroes. Listen to
these words of mine! There were two sisters—Aditi and Diti. And mutually
attached to each other, those (damsels) endowed with surpassing beauty,
became the wives of that lord of creatures—Kaçyapa. And Aditi brought
forth the gods,—who are the lords of the three worlds. And Diti gave
birth to the Daityas,—offspring of Kaçyapa. O thou cognizant of
righteousness, formerly this earth, O hero, having the ocean for her
garment, and furnished with mountains, belonged to the Daityas; and
(gradually) they grew very powerful. And then this undeteriorating
triune world was brought under the dominion of the celestials. So that
thou art not the only one that would act inimically (to thy brother);
but this course had formerly been pursued by both the celestials and the
Asuras. Therefore do thou act in conformity with my word.’ Thus
exhorted, the Ten-necked one, with a delighted heart, reflecting for a
moment, said, ‘Very well.’ And wrought up with delight, the Ten-necked
one endowed with prowess the very same day went to the forest,
accompanied by the night-rangers. And arriving at Trikuta, that one
skilled in speech—the night-ranger, Rāvana—sent Prahasta in the capacity
of an ambassador: ‘O Prahasta, hie thee; and tell the foremost of
Nairitas—the lord of riches—in my words informed with mildness,—This
city of Lankā, O king, belongs to the high-souled Rakshasas; but thou
hast established thyself in her. This, O sinless one, is not proper for
thee. Therefore, O thou of unrivalled prowess, if thou shouldst render
the same (back), I shall be highly gratified; and righteousness also
thou wilt maintain.—’ Thereupon, repairing to Lankā, well-protected by
the giver of riches, Prahasta communicated these words unto the highly
generous ruler of riches,—‘O thou of excellent vows, I have been sent to
thee by thy brother, the Ten-necked one, O long-armed one, O foremost of
those versed in all branches of learning, do thou listen to my words, O
lord of wealth,—and what the Ten-faced one says,—This beautiful city, O
thou furnished with expansive eyes, was formerly inhabited by Rākshasas
of dreadful prowess headed by Sumāli; and for that reason, O son of
Viçrava, he asks thee this. Do thou, my child, grant this unto him, who
is humbly begging for it.’—Hearing these words from Prahasta, the god
Vaiçravana, best of those skilled in speech, answered the former,
saying,—‘My father had given this unto me, when it had been emptied of
night-rangers; and, O Raksha, I have inhabited this place, furnished
with charity, honor, and other virtues. Go and tell the Ten-necked one,
as this city and this kingdom are mine, so they are thine, O
mighty-armed one. Do thou enjoy this kingdom without a foe. May my
kingdom and wealth never undergo division when thou art present!’ Having
said this, the lord of riches sought the side of his sire,—and, paying
him reverence, he communicated Rāvana’s wish unto him: ’My father, this
Ten-necked one had sent a messenger to me, saying,—Give (back) the city
of Lankā, which had before been inhabited by hosts of Rakshas.—Now, O
thou of excellent vows, do thou tell me what I should do.’ Thus
accosted, that foremost of ascetics, the Brahmarshi—Viçrava—spoke unto
the lord of riches (standing) with joined hands,—‘O son, listen to my
words. The mighty-armed Ten-necked one had (once) spoken in my presence
(to that effect). Thereat I greatly rebuked that wicked-minded one; and
I said again and again in anger,—Thou disregardest (thy religion and
honor). Do thou listen to my words fraught with religion and profit. Of
a wicked heart, thou, with thy understanding spoilt in consequence of
the granting of the boon, canst not distinguish between those deserving
honor and those not; and, further, through my curse, thou hast come by a
fierce nature. Therefore, O mighty-armed one, go to the mountain,
Kailaça. Do thou, along with thy retainers, for the purpose of dwelling
there, take up thy quarters (there). There floweth the Mandākini—best of
streams, with her water covered with golden lotuses resembling suns, as
also with lilies and blue lotuses and various other fragrant flowers.
And coming there frequently, celestials with Gandharvas and Apsarās and
serpents and Kinnaras, ever sport there, O lord of riches, thou ought
not to enter into hostilities with that Raksha. Thou knowest how he hath
obtained a great boon.’ Thus addressed, Viçravana, for the sake of his
father’s dignity, with his wives and sons, with his counsellors and his
vehicles and wealth went (to Kailaça). And Prahasta, going (back),
joyfully spoke unto the high-souled Ten-necked one, (seated) with his
counsellors and his younger brothers,—’The city of Lankā is (now) empty.
Renouncing her, the bestower of riches hath gone out of her. (Now)
entering into her, along with us, do thou there maintain thine own
religion.’ Thus addressed by Prahasta, the redoubtable Ten-necked one
entered the city of Lankā with his brothers and forces and followers.
And then even as the lord of the celestials ascends heaven, that foe of
the immortals ascended Lankā well-divided by highways,—which had been
forsaken by the lord of wealth. And having been installed, that
night-ranger—the Ten-faced one—dwelt in that city; and that city teemed
with night-rangers resembling dark clouds. And the lord of riches, for
the sake of his father’s dignity, dwelt in a palace situated on the hill
bright as moon-light, graced with ornamented superb piles; even as
Purandara dwells in Amaravati."
SECTION XII.
"The lord of Rākshasas was installed along with his brothers. And then
he thought of the giving away in marriage of his Rākshasi sister. Then
that Rākshasa bestowed his sister, the Rākshasi Surpanakhā, on that lord
of the Dānavas and king of the Kālakas—Vidyujjibha. And having given her
away, the Raksha was wandering about for the purpose of hunting, when,
Rāma, he happened to see Diti’s son, named Maya. And seeing him
accompanied by his daughter, that night-ranger—the Ten-necked one—asked
him, saying,—’Who art thou that (wanderest) alone in this forest devoid
of men as well as deer? And art thou accompanied by this one having the
eyes of a young deer?’ Thereat Maya, O Rāma, answered that night-ranger,
when he had asked this,—’Listen. I shall tell thee all about this. Thou
mayst ere this have heard of an Apsarā named Hemā. She like unto the
Paulomi of Satakratu was bestowed on me by the gods. And I passed a
thousand years, being devoted to her. Thirteen years have passed away
since she had gone on a business of the celestials, as also the
fourteenth year. Then I through my extraordinary skill constructed a
golden palace, adorned with diamonds and lapises. There I dwelt,
aggrieved and sorrowful on account of her separation. From thence,
taking my daughter, I have come to this wood. This, O king, is my
daughter, grown in her womb. I have come hither with her, seeking for
her husband. Verily being father to a daughter is misery to every one
that seeketh one’s honour. A daughter, forsooth, stayeth, ever placing
the two lines⁴¹ in uncertainty. And on this wife of mine I have also
begat two sons;—the first is Māyāvi and the next Dundubhi. Thus have I
truly related everything unto thee that hadst asked for it. But, my
child, how can I know thee now? Who art thou?’ Thus addressed, the
Raksha humbly said,—Ten-necked by name, I am the son of the ascetic,
Paulastya, who was born as the third son of Brahmā.’ Thus accosted, O
Rāma, by that lord of Rākshasas, that Dānava and foremost of Dānavas,
Maya, learning that he was the son of the Maharshi, Paulastya, there
desired in his heart to give away his daughter to him. And taking her
hand with his own, Maya—lord of Daityas—laughing, said unto that lord of
the Rlkshasas,—’This daughter of mine, O king, borne by the Apsarā,
Hemā, this my daughter named Mandodari do thou accept as thy wife.’
’Well’ thereupon the Ten-necked answered him, O Rāma. And lighting a
fire, he took her hand. Maya, O Rāma, knew the curse of the sage
touching him.⁴² Knowing this, he gave away his daughter, having regard
to the race of Rāvana’s paternal grand-father; and he also conferred on
him an exceedingly wonderful dart acquired through the most rigid
austerities,—by which he wounded Lakshmana. Having thus wedded, that
master—Lankā’s lord—going (back) to that city, married his brothers. And
Rāvana married the grand-daughter of Virochana (on the maternal side)
named Vajrajwālā, to Kumbhakarna.—And Bibhishana obtained for his wife
the righteous (damsel) named Saramā—daughter unto the
high-souled—Sailusha—sovereign of the Gandharvas. (Saramā) was born on
the shores of the lake, Mānasa. And while the lake, Mānasa, was swollen
with water on the arrival of the rains, her mother, hearing her cries,
affectionately said,—_Saromāvarddhata_—’O lake, do not swell,’ and from
this circumstance, her name became Saramā. Having thus wedded, those
Rākshasas, taking each his wife, set about sporting there, like unto
Gandharvas sporting in Nandana. And then was born Mandodari’s
son—Meghanāda. Him ye call Indrajit. As soon as he was born, Rāvana’s
son, formerly crying, emitted a tremendous roar resembling the rumbling
of clouds. And, O Rāghava, Lankā was petrified at his voice; and
(accordingly) his sire himself kept his name, Meghanāda. And, O Rāma,
remaining hidden like a fire by fuel, Rāvana’s son, rejoicing (the
bosoms of) his father and mother, grew up in Rāvana’s elegant inner
apartments."
⁴¹ The lines, namely, of her father and mother. The line of a mother
as distinct from that of a father would be impossible under the
present economy of Hindu society inasmuch as, as soon as a girl is
married, she by that ceremony leaves her father’s line and becomes
incorporated with that of her husband. But this seems to have been
otherwise in ancient times. This opens up an interesting social
problem for the research of orientalists.—T.
⁴² Respecting his birth.
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