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
SECTION XIII.
"And once on a time it came to pass that, dispatched by the lord of
creatures, Sleep in her (native) form powerfully overpowered
Kumbhakarna. And then Kumbhakarna spoke unto his brother, who was
seated,—’O king, Sleep obstructs me. Do thou, therefore, have my mansion
made.’ And, thereupon, employed by the king, architects resembling
Viçwakarmā constructed an edifice beautiful to behold, measuring the
smooth space of a Yojana diagonally and two in area; graceful to the
view, and having no obstruction (to hide its beauty). And the Rākshasa
caused a splendid and delightful pile to be built, adorned all round
with pillars decked with gold and crystal,—having stairs composed of
lapises, furnished with networks of small bells, set with ivory
gateways, and containing daises dight with diamonds and crystal,—elegant
throughout, and enduring,—like unto a goodly cave of Maru. And there,
overcome with slumber, the wondrous strong Kumbhakarna, lying down for
many thousand years, did not wake up. And while Kumbhakarna was
overpowered by sleep, Daçānana⁴³ without let began to destroy Devarshis,
Yakshas and Gandharvas,—and going to graceful gardens, Nandana, etc., he
devastated them (ruthlessly). And that Rākshasa spread destruction, even
as an elephant sporting agitates a river, as the wind bringeth down
trees, or as the thunder-bolt riveth mountain-peaks. Hearing of the
doings of Daçagriva,⁴⁴ and remembering his conduct chiming in with his
race, the righteous lord of riches—Vaiçravana—showing his fraternal
affection, despatched a messenger to Lankā, seeking the welfare of
Daçagriva. And going to the city of Lankā, he presented himself before
Bibhishana. And having received him with honor, he asked him as to the
cause of his visit. And having enquired after the welfare of the king as
well as his kindred, Bibhishana, showed him unto Daçānana seated in his
court. And seeing the king there flaming in his own energy, he (the
messenger), saluting him (Rāvana) with the word—_Jaya_⁴⁵—stood silent.
And the envoy addressed Dacagriva seated on a superb couch, graced with
a costly coverlet,—’O king, I shall tell thee all that thy brother hath
said, worthy of both the character and race of your father and
mother,—Enough of wrong-doing. Now thou shouldst mend thy ways. If thou
canst, stay in righteousness. I have seen Nandana ravaged; and I have
heard of the sages slain, and O king, of the preparations the deities
are making against thee. I have been utterly disregarded by thee; but
even if a boy should transgress, he should for all that be protected by
his friends. Self-restrained and controlling my senses, I, adopting a
terrific vow, had gone to the breast of the Himavān for practising
righteousness. There I saw that lord of the gods in company with Umā.
There I happened to cast my left eye on the goddess, for knowing, O
mighty king, who she was,—and not for any other reason. Rudrāni was
staying then, wearing a surpassing form. Thereupon through the divine
energy of the goddess my left eye was burnt and seemed to be covered
with dust, and its lustre became tawny. Then I, going to another
spacious peak of the mountain, became engaged in silently observing a
mighty vow. On my term of restraint having been complete, that lord of
the gods—Maheçwara—with a gratified heart addressed me, saying,—O
righteous one, O thou of fair vows, I am well-pleased with this
asceticism of thine. I also had observed this vow; and thou also, O lord
of riches, hast done the same, A third person there is none that
practiseth such a vow. This vow is hard to perform, and formerly it was
I that introduced it. Therefore, O mild one, O lord of riches, do thou
contract friendship with me. And thou hast conquered me by thy penances.
Therefore, O sinless one, be thou my friend. And this thy left eye hath
been burnt through the energy of the goddess, and hath turned tawny in
consequence of having seen the grace of the goddess; so thy name shall
ever be Ekākshipingali.—Then at Sankara’s command I have obtained the
privilege of companionship (with him). Having come here I have heard of
thy evil designs. Do thou then desist from this impious course, tending
to sully thy line, The celestials along with the sages are pondering
over the means of compassing thy death.—’ Thus addressed, the Ten-necked
one, with his eyes reddened in wrath, rubbing his hands and knashing his
teeth, said,—’O messenger, I have learnt what thou hast uttered. Neither
thou nor this brother of mine by whom thou hast been despatched, (shall
live); nor doth the keeper of riches say what is for my good. And the
fool makes me hear the circumstance of his having made friends with
Maheçwara. I shall never forgive what thou hast said. Up to this I had
borne him, considering that he, being my elder brother and as such my
superior should not be slain by me. But now hearing his (utterances),
even this is my resolve. Depending upon the might of my arms, I shall
conquer the three worlds. On his account solely I shall on the instant
despatch the four Lokapālas to the abode of Death.’ Having said this,
Lankā’s lord killed the emissary with his sword and made him over to the
wicked Rākshasas for being eaten. Then, having performed Swastyāyana,⁴⁶
Rāvana, ascending his car, went to where the lord of riches was, bent on
conquering the three worlds."
⁴³ Henceforth we shall use this significant surname of Rāvana,
meaning _Ten-faced_.
⁴⁴ Ten-necked.
⁴⁵ _Jaya_ may mean (1) victory and (2) all the deities of the Hindu
pantheon.—T.
⁴⁶ A religious ceremony performed for propitiating any deity or
malign star, and so warding off an impending disaster, or bringing
luck to any undertaking. This has obtained to this day in Hindu
society.—T.
SECTION XIV.
"Accompanied by his six counsellors—Mahodara and Prahasta, Māricha, Suka
and Sārana, and the heroic Dhumrāksha—eager for encounter—the graceful
Rāvana, elated with his strength sallied out, as if consuming all
creatures with his wrath. And leaving behind cities and streams and
hills and woods and groves, he in a moment came to the mountain—Kailaça.
And hearing that wicked-minded lord of Rākshasas, breathing high
spirits, had arrived at the mount in company with his counsellors, the
Yakshas could not stay before that Raksha,—and knowing ’This one is the
king’s brother’—went to where the lord of riches was. Going to him they
in full related all about the doings of his brother. And on being
permitted by the bestower of treasures, they went out for battle. And
then, like unto the agitation of the ocean, there took place a mighty
ferment of the forces of the Nairita king, as if making the mountain
tremble. And then there took place an encounter between the Yakshas and
the Rākshasas; and therein the councillors of the Rākshasa were smitten
fiercely. And finding his forces in that plight, Daçagriva set up full
many a cheerful shout and in wrath began to speak. Of the councillors of
the Rākshasa-chief, each coped with a thousand Yakshas. And then struck
with maces and clubs and swords and darts and _tomaras_, the Ten-necked
one dived into (that deep) of a host. And rendered inert and sore
assailed, Daçānana was deprived of his movements with vollies of weapons
remembling torrents of rain. And albeit drenched with blood streaming
down in hundreds of torrents, he like a mountain flooded with a
downpour, being wounded with the weapons of the Yakshas,—doth not betray
any smart. And that high-souled one, raising up his mace resembling the
rod itself of Time, entered into that army, despatching Yakshas to the
abode of Yama. And as a flaming fire burneth up an extensive sward of
grass stocked with dry fire-wood, he began to consume that Yaksha army.
And as the wind scattereth clouds, the small remnant of Yaksha army was
scattered by the redoubtable councillors (of Rāvana)—Mahodara, Suka,
etc. And some were wounded, and (some) broken down, and (some) measured
their lengths on the ground in the encounter, and other Yakshas deprived
of their arms in the field, being fatigued, sank down, embracing each
other, even as banks drop down, on being worn away by water. And no room
was left (in the sky) in consequence of its being thronged by hosts of
sages; and warriors, wounded and rushing for conflict, and (finally)
ascending heaven.⁴⁷ And finding the foremost Yakshas endowed with great
strength give way, the mighty-armed lord of riches dispatched (other)
Yakshas. In the meantime, O Rāma, a Yaksha named Sanyodhakantaka,
accompanied by an extensive force and a large number of vehicles,—on
being despatched, rushed (on the foe). And wounded in the conflict (by
Sanyodhakantaka) with his discus, as if by Vishnu himself, Māricha
toppled down to the ground from the mountain, like unto a planet whose
merit hath waned, And in a moment regaining his consciousness and
resting (for a while), that night-ranger fought with the Yaksha; and
thereat, on being defeated, he⁴⁸ fled. Then (Rāvana) entered within the
gate-way (of the palace), garnished with gold, and decked with lapises
and silver, And thereat, O king, the warder named Suryyabhānu prevented
the night-ranger—Daçagriva—as he was entering. And albeit prevented, the
night-ranger entered in. And when, O Rāma, that Rākshasa was prevented,
he did not stay. And then struck by that Yaksha with the gate-way
uprooted, he, discharging blood in streams, looked like a hill with
minerals running on it. And hit with that gate-way resembling a
mountain-summit in splendour, that hero did not sustain any injury, on
account of the boon he had received from the Self-sprung. And on being
struck by the same gate-way, the Yaksha ceased to be seen, his body
having then been consumed to ashes. And witnessing the prowess of the
Raksha, all began to flee; and then they afflicted with affright,
fatigued, and with pale faces, entered into rivers and caves, leaving
their arms behind."
⁴⁷ The idea of the author is: "The welkin was thronged with sages as
well as warriors, who swelled the ranks of the sages stationed in
the sky, by ascending heaven after having fallen in fight."—T.
⁴⁸ The Yaksha, that is.
SECTION XV.
Источники и права
