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
"O Rāma, having vanquished his brother, the lord of riches, the king of
Rākshasas went to the great wood of reeds, where Mahāsena was born. And
the Ten-necked one saw the great golden wood of reeds. Furnished with
networks of solar rays, and appearing like a second Sun, and ascending
the mountain, he was surveying the heart of the forest, when, O Rāma,
Pushpaka was (suddenly) deprived of its motion. And the lord of
Rākshasas could not comprehend how the car which had been so made as to
course in accordance with the wish of the rider, could have its course
impeded; and thereat he in company with his councillors thought,
’Wherefore doth not this Pushpaka course at my desire over this
mountain? Whose act is this?’ Thereat Māricha—foremost of intelligent
ones—said,—That Pushpaka doth not course cannot, sire, be without cause;
or it may be that in consequence of Pushpakā not having borne any other
than the bestower of riches, it hath ceased its course not having the
lord of wealth for its rider.’ As they were speaking thus, that
attendant of Bhava, Nandi, terrific, of yellow black hue, dwarfish,
frightful, with his head shaven, having short arms, and stout,—coming up
to them, said (this). And the lordly Nandi, undaunted, addressed the
sovereign of the Rākshasas, saying: ’Desist thou O Ten-necked one;
Sankara sporteth in the mountain; and (now) He is incapable of being
approached by every one—birds, serpents and Yakshas; gods, Gandharvas
and Rakshas?’ Hearing Nandi’s speech, (Rāvana), wrought up with wrath,
his eyes coppery, and his ear-rings shaking, leapt down from Pushpaka.
And saying, ’Who is this Sankara?’ he came down to the base of the
mount, and beheld there Nandi stationed at the side of that deity,
supporting himself on his flaming dart, resembling a second Sankara. And
seeing that one having the face of a monkey, the Rākshasa, deriding him,
burst out into laughter, and seemed as if a mass of clouds were sending
roars. Thereat, growing enraged, the reverend Nandi—Sankara’s other
body—spoke unto that Raksha—The Ten-necked one—present there; ’As O
Daçanana, deriding me for my monkey-form, thou hast indulged in a
laughter resembling the bursting of thunder, so monkeys endowed with
prowess, and possessed of my form and energy shall be born for
compassing the destruction of thy race. And armed with teeth and claws,
and fierce and furnished with the fleetness of thought, and mad for
encounter, and bursting with vigor, and resembling moving mountains. And
being born, they shall crush thy high pride and power along with thy
courtiers and sons. But, O night-ranger, I can even now end thee quite;
yet I must not slay thee for thou hast ere this been slain by thine
acts.’ When that high-souled god had spoken thus celestial kettle-drums
sounded and a blossomy shower rained from the sky. But without hefting
Nandi’s speech, that highly powerful one—Daçanana—coming to the
mountain, said,—’O Gopati, I will even uproot this mountain, for whom
Pushpaka was deprived of its motion as I was journeying. It must be
known by what influence Bhavaswara sporteth here king-like. He doth not
know that an occasion of fear hath presented itself?’ Having said this,
O Rāma, Rāvana seizing the mountain with his arms, lifted it up at once;
and then the mountain trembled greatly. And in consequence of the
mountain shaking the attendants of the deity (dwelling in it) also
shook. And Pārvati also trembled and embraced Maheçwara. And then, O
Rāma, Mahādeva—foremost of the deities—even Hara, as in sport pressed
the mount with his great toe. And thereat his arms, resembling blocks of
stone felt the shock and then there the councillors of that Raksha were
struck with amaze. And the Raksha, from wrath and the pain felt in his
arms, set up a shout that shook the entire triune world. And his
councillors considered it as the concussion of the thunder at the
universal disruption. And then the celestials with Indra at their head
shook on their way; and the sea was wild and the mountains shook. And
Yakshas and Vidyadharas and Siddhas asked, ’What is this.’ ’Do thou
propitiate Umā’s lord—the blue-throated Mahādeva; for, O Daçanana, save
him thy refuge see we none in this matter. Bowing thyself down, do thou
seek him as thy shelter. Then the kind Sankara, on being gratified, will
confer on thee his favor.’ Thus accosted by his councillors, the
Ten-faced one, bowing down to him having the bull for his standard,
began to hymn him with various _soma_ hymns; and the Raksha passed away
a good thousand years in lamentations. And thereat that Lord Mahadeva,
pleased, set free the hands of Daçanana stationed at the top of the
mount, and O Rāma, addressed him, saying, ’O Dacānana, pleased am I with
thee on account of thy hymns. And as in consequence of thy arms having
been hurt by the mountain, thou hast uttered a terrific yell, which
struck horror unto the three worlds and put them shaking, therefore, O
King, thy name shall be Rāvana. And deities and men and Yakshas and
others living on earth shall call thee Rāvana—terror to creatures. So, O
Paulastya, which way thou wishest, and permitted by me, O Lord of
Rākshasas, go thou.’ Thus accosted by Sambhu, Lankā’s lord said of
himself. ’If thou art pleased with me, grant me a boon, who ask thee for
it. I have already obtained a boon, bestowing on me immunity from death
at the hands of gods, Gandharvas and Dānavas; and Rākshasas and Guyhakas
and Nagas; and others also that are of more than ordinary strength. Man
count I not O god: they, I deem, are insignificant. I have also, O
destroyer of Tripura, received a long lease of life from Brahmā. Now I
wish to pass the remainder of my days in peace: and do thou grant me a
weapon.’ Thus addressed by him, (Rāvana,) Sankara gave him an
exceedingly effulgent sword, famed as Chandrahasa; and the master of
spectres then also granted him peace for the rest of his life. And
making (the sword) over to him, Sambhu said,—’Thou must not disregard
this. If disregarded, it will for certain come (back) to me?’ Having
thus received his name from Maheçwara, Rāvana, saluting Mahadeva,
ascended Pushpaka. And then, O Rāma, Rāvana, began to go round the
earth. And opposed at places, by the heroic Kshatriyas endowed with
energy and irrepressible in fight, who refused submission, he
exterminated them along with their retainers; while other men of wisdom,
knowing the Raksha to be invincible, said unto the Rākshasa elated with
strength,—’We have been conquered?’"
SECTION XVII.
"And then, O King, the mighty-armed Rāvana ranging the earth, came to
Himavān and began to go round it. And it came to pass that there he saw
a damsel wearing a dark deer-skin and matted locks, leading the life of
a saint, and flaming like a celestial. And seeing the girl observing
high vows, endowed with beauty, he, with his soul overwhelmed with lust
asked her, laughing, ’How is it, O amiable one that thou actest thus
contrary to thy youth? This course of life surely doth not befit thy
beauty. Thy loveliness, O timid one, is peerless, capable of maddening
folk with desire. It doth not behove thee to lead an ascetic mode of
life,—this would suit an old person. Whose daughter art thou, O gentle
lady? And what is this (vow) that thou practisest? And O fair faced
wrench, who is thy husband? He who hath thee for his wife, is, O
timorous one, hath religious merit on earth. Tell all about this to me
who ask for it. For whom dost thou put thyself to trouble?’ Thus
accosted by Rāvana, that illustrious girl, having asceticism for wealth,
having received him hospitably in due form, said, ’My sire is named
Kuçodwaja—a Brahmarshi of immeasurable energy, son unto Vrihaspati,
endowed with grace, and like unto Vrihaspati himself in intelligence.
And while that high-souled one was engaged in the daily study of the
Vedas, I was born as his word-impregnated daughter, named Vedavati. When
the gods and the Gandharvas and the Yakshas, Rākshasas, and Pannagas,
coming to my sire asked for me, O foremost of Rākshasas, my father did
not bestow me on any one of them. And I shall tell thee the reason
thereof; listen, O long-armed one. My father’s intended son-in-law was
even Vishnu—sovereign of the celestials, and the lord of the triune
world; and my father would not bestow me on any other. And hearing this,
a certain king of the Daityas, named Sumbhu—proud, of his prowess was
wrought up with wrath, and one night as my sire was on bed, that wicked
one slew him. Thereat my forlorn mother, of exalted righteousness,
embracing my father’s body entered into fire. Then wishing to realize my
father’s wish touching Nārāyana, I have fixed my heart even upon him.
Having made this promise, I have been carrying on rigid austerities.
Thus, O foremost of Rākshasas. I have related unto thee everything.
Nārāyana is my husband, and not any one else than that best of male
beings; and desirous of having Nārāyana I have adopted severe
restraints. I know thee, O king. Go thou O son of Paulastya. By virtue
of my asceticism I know all that takes place in these three regions.’
Thereat descending from the front of his car, Rāvana, afflicted with the
shafts of Kandarpa, again addressed that girl, observant of a mighty
vow, ’O thou of shapely hips, in as much as such is thy intent, thou
must be very proud. O thou having the eyes of a young antelope,
accumulation of religious merit suits old people. Thou, furnished with
every perfection, should not talk thus. Thou art the paragon in these
three worlds. Thy youth waxeth away. I am the lord of Lankā, O gentle
lady, known as Daçagriva. Be thou my wife, and enjoy pleasures according
to thy desire. Who is he whom thou callest Vishnu? O mild one, neither
in prowess, nor in asceticism, nor in enjoyment, nor in strength, is he
my equal, whom, O damsel, thou seekest.’ Thus accosted, Vedavati said
unto the night-ranger ’Do not say so’ in respect of Vishnu, lord of this
triune sphere, bowed down unto by all creatures. Save and except thee
alone, who, that is intelligent, crieth down (Nārāyana), O King of
Rākshasas.’ Thus addressed there by Vedavati, the night-ranger seized
the girl by the hair. Thereat Vedavati, wroth, cut off her hair with her
hand transformed into a sword. And then, flaming up in ire and as if
consuming the night-ranger, she, preparing a funeral pyre, hastened to
make away with herself. ’Thou abject, having been outraged by thee I
wish not to live. Therefore, O Raksha, I will enter into fire in thy
very presence. And as I have in this world been dishonored by thee thou
art nefarious. I shall again be born to compass thy destruction. It
lieth not in a female to slay a male intent on sin; and if I utter a
curse, it shall cost my asceticism. But if I have done anything, given
away any thing, offered oblations unto the fire, then I shall be the
chaste daughter of some virtuous person, albeit unborn of any female
vessel.’ Having delivered herself thus, she entered into the flaming
fire; and thereat a celestial shower of blossoms rained all around from
heaven. O Lord, this is she that hath been born as the daughter of king
Janaka,—thy wife, O mighty-armed one. Thou art the eternal Vishnu. The
enemy, endowed with the splendour of a hill, formerly that had been
slain through the wrath (of Vedavati), hath now been slain by her, by
help of thine superhuman prowess. And this one of eminent righteousnesss
would again spring up on earth like a flame from a field furrowed by the
plough. This one named Vedavati was born in the Krita age; and in the
Tretā age, for compassing the destruction of that Raksha, she was born
in the Maithila line of the high-souled Janaka."
SECTION XVIII.
Источники и права
