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
"As the lord of Rākshasas was ranging the earth frightening everyone,
Nārada—foremost of ascetics, came to that wood mounted on a cloud. And
thereupon saluting him, the night-ranger Ten-necked one—enquired after
his welfare as well as the occasion of his visit. And that Devarshi—the
exceedingly energetic Nārada of immeasurable splendour, seated on the
back of the cloud, addressed Rāvana, who was stationed in Pushpaka,
saying,—’O lord of Rākshasas, O placid one, O son of Viçravā, stay. I am
well pleased with thy prowess and fame. And even as Vishnu had pleased
me by destroying the Daityas, thou pleased me by harassing the
Gandharvas and serpents. I will tell thee something. If thou wouldst
hear what I have to say then, O child, listen heedfully as I unfold it.
Why, my child, dost thou slay these;⁵⁰ thou art incapable of being slain
by even the celestials. All these (men) are subject to death, they are
verily slain. The world of man is unworthy of being afflicted by thee
who art incapable of being destroyed by Deities, Dānavas, Daityas,
Yakshas, Gandharvas and Rakshas. Who should slay creatures, who are ever
stupid in respect of their welfare, environed by mighty dangers, and
encompassed by decrepitude and hundreds o£ ailments? What sensible
person can set his heart on slaying human beings who are everywhere
beset with a perrennial stream of evils. Do not thou enfeeble those
beings who are already enfeebled and smitten by Divinity with hunger,
thirst, old age etc. and who are overwhelmed with sorrow, and grief. O
mighty-armed one, O lord of Rākshasas, behold man, albeit having their
sense stupified, engaged in the pursuit of various interests, and
themselves not understanding their own ways;⁵¹ some pass their time
merrily with dancing and playing on musical instruments while others
weep distressfully with tears streaming from their eyes down their
cheeks. And down fallen on account of their attachment for their mothers
and fathers and sons, and of their desires touching their wives and
friends they set small store by labours having the hereafter as their
object. What then is the use of afflicting a race that is brought down
ever by its own infatuation. O placid one, this world is verily
conquered by thee. These for certain will have to repair to the abode of
Yama. Therefore, O Paulastya, O captor of hostile capitals, do thou put
down Yama. On him being conquered, all will doubtless be conquered by
thee.’ Thus addressed Lankā’s lord, flaming in native energy, addressed
Nārada, laughing and saluting him, ’O thou that delightest in the sport
of gods and Gandharvas, and that takest pleasure in warfare, I am ready
to go to the nethermost regions for the purpose of conquest. And
conquering the three worlds, and bringing under subjection serpents and
celestials I shall for ambrosia churn the nether regions.’ Then the
reverend sage Nārada spoke Unto the Ten-necked one,—’Who save thee can
forsooth go on that journey? Verily, O irrepressible one, O destroyer of
foes, the way leading to the city of the lord of the dead is difficult
of access.’ Thereat laughing, the Ten-faced one said to the saint
resembling a mass of white clouds, ’This is done. Therefore,⁵² O great
Brahman, intent upon slaying the Vaivaçwata’s son, I will go by this way
which leadeth to the king—the offspring of the sun. And, O master, from
wrath I have vowed that I will, eager for encounter, O reverend one,
conquer the four Lokapālas. Then here go I to the city of the lord of
the Pitris; and I am determined to compass the death of him that
visiteth creatures with smart.’ Having delivered himself thus and
saluted the sage, he, entering the southern way with his councillors,
proceeded along. And the exceedingly energetic Nārada—best of
Brahmans—resembling a smokeless fire, remaining rapt for a while, began
to reflect;—’How can (Rāvana) conquer Time who, when its life waneth,
righteously visiteth with affliction the time, sphere with Indra,
fraught with mobile and immobile. How can this lord of Rākshasas, of
himself, go to him who, resembling another fire, beareth to the gifts
and acts (of persons),—that high-souled one of whom attaining
consciousness, people put forth their activity; and afflicted with the
fear of whom these three worlds fall away? How can (Rāvana) subdue him
who ordaineth things both great and small, who meteth rewards and
punishments for good and bad acts, and who himself hath conquered the
three worlds? Resorting⁵³ to what other means shall Rāvana secure
(victory)? I am curious about it: To Yama’s abode shall I go for
witnessing the encounter between Yama and the Rākshasa."
⁵⁰ _i.e._ human beings.
⁵¹ _Gati_—according to the commentator, means the time of employment
and suffering.—I think the ordinary meaning answers, and give it
accordingly.-T.
⁵² _i.e._ As thou hast commanded me.
⁵³ Explains the commentator: "Time hath every thing under its
control. Like the all-enclosing space, time pervades all that is.
This being so, resorting what transcending Time, shall Rāvana
obtain victory over it."
SECTION XX.
"Having reflected thus, that foremost of Vipras endowed with fleet
vigor, bent his steps towards the abode of Yama, for the purpose of
relating to him all that had taken place. And there (he) saw that
god—Yama—sitting in front of fire and offering into it the good and evil
fruits of their actions.⁵⁴
"And seeing the Maharshi Nārada arrive there, Yama offering him _arghya_
according to the ordinance, addressed him saying, when he was seated at
his ease: ’O Devarshi, is it well with thee? And doth virtue
deteriorate.’⁵⁵ And, why, O thou honored of deities, and Gandharvas,
dost thou come?’ Thereat the reverend sage, Nārada, said; Hearken. I
shall tell (thee); and (after hearing me out) do thou what is fit. O
king of the Pitris, here cometh the night-ranger named ten-necked, for
bringing thee under his sway—thee who art incapable of being conquered.
And, O master, for this reason it is that I have come hither
hastily,—doubtful what shall befall thee who hast the rod for thy
weapon. In the meanwhile they saw the Raksha’s car approach from afar,
flaming and like unto the ray-furnished (one) risen. And dispelling the
gloom of that region with the effulgence of Pushpaka, that exceedingly
powerful (Rākshasa) came forward. And the mighty-armed ten-necked one
all around saw creatures reaping the consequences of their fair and foul
acts. And there he saw Yama’s soldiery along with Yama’s followers,
fierce-forms, grim-visaged and terrific. And he saw corporeal beings
undergoing torments and pain, and emitting loud cries and sharp shrieks;
preyed on by worms and fell dogs: and uttering words capable of striking
pain and terror into the heart (of the hearer): and people swimming in
the Vaitaraini profusely running blood; and momentarily burning with hot
sands; unrighteous wights pierced in a wood of _asipatra_, (plunged) in
Raurava, in the river of borate of soda; and (cut) with razor-edges;
asking for drinks; and afflicted with hunger and thirst; converted into
corpses, lean, woe-begone, and pallid with hair flowing loosely; having
dust and filth (on their bodies), and running about distressfully with
dry forms;—on the way saw Rāvana by hundreds and by thousands. And
Rāvana also saw some in front of houses engaged in merry-making with
songs and strains of instruments,—as the fruit of their pious acts; and
(saw) the giver of kine regailing themselves with milk; the dispenser of
rice, feeding on the same, the bestower of abodes, enjoying mansions, as
the fruit of their several acts; and persons living with damsels decked
with gold and gems and jewels; and other pious folks, flaming in their
native energy, all these saw Rāvana lord of Rākshasas. And by his might
that mighty one delivered those that were being tormented by their
wicked acts. And on being liberated by that Raksha—the ten-necked one,
those creatures in a moment began to enjoy their release, that had come
to them without thought or suspense. And on the dead being delivered by
the magnanimous Rākshasa, the guards of the dead, getting enraged,
rushed at the Rākshasa sovereign. And there arose a mighty tumult from
all sides; from the heroic warriors of the king of righteousness rushing
(all around.) And those heroes by hundreds and by thousands assailed
(Pushpaka) with _prāças_, and bludgeons, and darts and maces, and spears
and _tomaras_. And swiftly swarming like bees, they began to break the
seats, blocks, daises and gateways (of the car.) And in that conflict
Pushpaka presided over by divine energy, incapable of being destroyed by
virtue of Brahmā power, being broken, resumed its former shape.
Countless were the soldiers of that high-souled one consisting hundreds
and thousands of heroic warriors, (ever) forward for fight. And
according to the measure of their might his (Rāvana’s) councillors—great
heroes all, as well as the ten-faced one himself with might and main,
fought with trees and crags and hundreds of blocks of buildings. And
those councillors of the lord of Rākshasas, assailed with every kind of
weapons, with their persons bathed in blood, fought fiercely. And O
large-armed one the exalted councillors of Yama and Rāvana sore assailed
each other with arms. And leaving the councillors alone the highly
powerful warriors of Yama rushed against Daçānana⁵⁶ with a shower of
spears. And then pierced through and through by those weapons, with his
person covered with blood, the Rākshasa king appeared like a flowering
Kinçuka in Pushpaka.⁵⁷ And thereat that powerful one, by virtue of his
mastery over weapons, began to hurl darts and maces, _prāças_ and spears
and _tomaras_ and crags and trees. And that terrific shower of trees,
rocks and arms, alighted on the army of Yama (fighting) on the earth.
And snapping those weapons and resisting (those vollies of) arms, they
smote at the Rākshasa fighting alone by hundreds and thousands. And
encompassing him even as clouds encompass a mountain, they rendered
(Rāvana) inert by means of _Bhindipālas_ and darts. And with his mail
torn open, his anger raging fiercely, and covered with blood streaming
over his person, he, forsaking his car, stood upon the ground. And then
furnished with his bow and holding his shafts, (Rāvana) regaining his
senses in a short time, increased in energy and stood in the field like
the finisher. And now fixing the divine Pāçupata on his bow, and saying
unto them, ’Slay! Slay!’ he drew that bow. And enraged, (Rāvana)
resembling Rudra himself, in fight drawing his bow to his car,
discharged that shaft even as Sankara had discharged at Tripura. And the
appearance of the shaft was like an extinguishing fire in summer with
smoke with flames, burning up a forest. And garlanded with glory that
shaft followed by ghosts,⁵⁸ in that encounter; rushed on, burning to
ashes the loose bushes and trees lying in its way. And burnt up by its
energy, the most of Vaivaswata fell down in the field like unto banners
of Mahendra. And thereat the Rākshasa of terrific prowess along with his
councillors began to set up tremendous shouts; as if making the earth
tremble."
⁵⁴ Ordaining happiness and misery to the lives of people according to
their acts.—T.
⁵⁵ The original has: "Doth not virtue wane." This in English would
imply the very reverse what Nārada intends to say. He says: "Doth
religion deteriorate?"—_i.e._ "I hope, religion doth _not_
deteriorate." This is an idiom and natural usage accounts for it,
although that usage must in the nature of things be based on a
subtle ground of reason.—T.
⁵⁶ Rāvana.
Источники и права
