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
"The vicious-souled Rāvana thinking thus the great ascetic again gave
vent to accents. ’O thou having long arms, what thou hast desired in thy
mind shall be encompassed in the great encounter. Be thou happy and wait
for some time.’ Hearing this the long-armed (Rāvana) again said to the
ascetic—’Do thou tell me at length what are his marks.’ Hearing the
words of the lord of Rākshasas, the ascetic replied:—’Hearken, I shall
relate to thee every thing, O foremost of Rākshasas. That great deity
pervadeth all, is minute, invisible ever-existing, and manifest over the
universe consisting of mobile and immobile creations. He is present in
the celestial region, in the earth, in the region underneath the earth,
on the mountains, in the forests, in all stationary objects, in all
rivers and in all cities. He is Om, truth, Sābitri and earth. He is
known as the deity Dharādhara (holder of earth) and Ananta. He is day,
night, morning and evening, Yama, the moon, Kāla, the wind, Brahmā,
Rudra, Indra and water. He makes the world manifest and shine; he
creates them, destroys them and governs them. He sporteth, is eternal,
the lord of men, Vishnu, Purana and the only destroyer of the world.
What is the use of speaking more, O Dasānana, He comprehends the three
worlds, the mobile and immobile. Wearing a yellow raiment like unto the
filaments of lotus, Nārāyana, resembling dark-blue lotus in colour, is
resplendant like unto clouds in the welkin accompanied by lightning. And
covering his person, Lakshmi, in the shape of warfare, lies stationed in
his body like unto lightning in the clouds. The celestials, Asuras or
Nāgas—none is capable of casting his looks upon him. He alone can see
him with whom he is pleased, O my son; neither by the fruits of
sacrifices, asceticism, self-control, gifts, sacrifices, nor by anything
else can one behold the Illustrious Deity. Those alone can see Him, who
have devoted themselves, their life and being, unto Him and who, by
virtue of discriminative knowledge, have got their sins burnt. If thou
art willing to behold him, hear, if thou dost like, I shall describe
everything at length. At the end of the golden age and the beginning of
Tretā Yuga the deity Nārāyana shall assume a human form for the benefit
of men and celestials. A son by the name of Rāma shall be born unto
Dasaratha, of the Ikshwāku race who shall govern earth. Rāma shall be
highly effulgent, highly powerful and in patience like unto earth—and
the enemies in the encounter shall not be able to eye him as they cannot
the sun. In this wise the lord Nārāyana shall appear in a human form. At
the behest of his sire, the pious and the high-minded Rāma shall sojourn
in the forest of Dandaka in the company of his brother. His spouse the
gracious Lakshmi, shall be celebrated under the appellation of Sitā. She
will be born as the daughter of Janaka, the king of Mithilā and will
come out of earth. In beauty she shall be matchless on earth and be
gifted with auspicious marks and shall always follow Rāma like a shadow
as the rays follow the moon. She will be graced with a good conduct,
chaste and patient; and Sitā and Rāma shall always appear together like
the rays of the sun. Rāvana, I have thus related to you everything about
the Nārāyana, the great Brahman, eternal and incomprehensible.’ O
Rāghava, hearing those words, the highly powerful lord of Rākshasas
began to concert plans for entering into conflict with thee. Meditating
again and again over Sanatkumār’s words and delighted he began to
journey for battle." Hearing those words, Rāma, with his eyes expanded
in surprise, was greatly wondered. And being delighted he again said to
Agastya, the foremost of the wise:—"Do thou recount the ancient
stories."
SECTION XLV.
The highly effulgent and illustrious Agastya, sprung from a vessel,
again addressed the humble Rāma as the great Patriarch sprung from lotus
spoke unto the Great Deity, he said to Rāma, having truth for his
prowess:—"Do thou hear." Saying this, the highly effulgent Agastya began
to narrate the last portion of the story. The high-minded saint, with a
delighted heart, described unto Rāma all he had heard and narrated. "O
high-minded Rāma, having long arms, it is for this reason that the
vicious-souled Rāvana stole away Janaki, the daughter of king Janaka. O
thou having long arms! O thou of many glories! O thou invincible! Nārada
recounted this story unto me on the summit of the mountain-chief Meru. O
Rāghava, the highly effulgent one narrated unto me the last portion of
this story in the presence of the celestials, Gandharvas, Siddhas,
ascetics and other great men. O lord of kings, O conferrer of honors, do
thou listen to that story which removeth monstrous iniquity. Hearing
this, O thou having long arms, the Rishis, and the celestials with
delighted hearts, said to the ascetic Nārada He who shall reverentially
listen to this story every day, shall be blessed with sons and grandsons
and be honored in the region of the celestials."
SECTION XLVI.
"Thereupon being desirous of achieving victories, Rāvana, the lord of
Rākshasas, proud of his strength, began to journey over the earth in the
company of the heroic Rākshasas. Whoever, amongst the Daityas, Dānavas
and Rākshasis was reported to him as being powerful he used to invite
for battle. O king of earth, having thus traversed the whole world, the
ten-necked demon saw the saint Nārada returning to his own region from
Brahmaloka. Like the second sun he was proceeding through the clouds.
Rāvana, with a delighted heart, neared him and addressed the celestial
saint Nārada with folded palms, saying:—’O thou gifted with six sorts of
wealth, thou hast seen many a time all creations from Brahmā down to an
insect. Do thou tell me, O great one, the inhabitants of which world are
more powerful? I wish to fight with them according to my desire.’
Whereto, thinking for a moment, the celestial saint Nārada replied:—’O
king, there is an insular continent near the milky ocean. All the
inhabitants that live there are gifted with strength—effulgent like the
rays of the moon, huge-bodied, highly powerful and have a voice deep as
the muttering of the clouds. They are all greatly beautiful, patient and
have huge arms. O king of Rākshasas, I have seen in Swetadwipa such
powerful men, as thou dost want to see on this earth.’ Hearing the words
of Nārada, Rāvana said:—’O celestial saint, why are the inhabitants of
Swetadwipa powerful? And how did those high-souled ones come to live
there? O lord, do thou relate to me everything at length. Thou dost
observe the whole universe like a myrobalam in thy palms.’ Hearing the
words of Rāvana, the celestial saint said:—’O lord of Rākshasas, the
inhabitants of Swetadwipa are perpetually devoted unto Nārāyana with
whole-mindedness and earnestly worship Him. They have always their
hearts and minds devoted unto Him and are all high-souled. Having
rendered their lives and souls unto Nārāyana, they have been blessed
with their abode in Swetadwipa. Those, who are slain in the encounter
with his bow bent by Vishnu—the holder of discus and the preserver of
the world, attain to the celestial region. Neither by sacrifice, devout
penance, self-control nor excellent gifts may be obtained the celestial
region full of bliss.’ Hearing the words of Nārada, the Ten necked demon
was worked up with surprise and meditating for some time said ’I shall
enter into conflict with him.’ Thereupon inviting Nārada he proceeded to
Swetadwipa. Thinking for a long time and being curious to witness that
wondrous encounter, Nārada speedily went there. He was ever fond of
sport and warfare. Filling all the quarters with dreadful leonine roars
Rāvana with all the Rākshasas moved towards the Swetadwipa. After Nārada
had reached there, the illustrious Daçānana went to that insular
continent beyond even the reach of the celestials. Being struck by the
radiant heat of that insular continent, the Puspaka car, of the mighty
Rāvana, could not stand there like clouds scattered by the wind. Having
arrived at that dreadful insular continent the councillors of the lord
of Rākshasas, fearfully said to Rāvana. ’O lord, we are all stupified
and beside ourselves with fear. We cannot anyhow stand here; how shall
we fight?’ Saying this the Rākshasas fled away into all directions. And
Daçānana too sent away his golden car Pushpaka with them. Having thus
sent away his chariot and assuming a dreadful figure he alone entered
Swetadwipa. At the time of his entering he was seen by the females
there. One of them holding him by the hand and smiling said ’Why hast
thou come hither? Who art thou? Who is thy father? and what for hast
thou come here? Do thou definitely say.’ Hearing those words, O king,
Rāvana, in anger said:—’I am the son of the ascetic Visrava, I am Rāvana
by name; I have come hither being desirous of fighting; but I do not
behold anyone here.’ The vicious-souled Rāvana having said this all the
young damsels laughed gently. But one of them, being enraged, took up
Rāvana, like a child, as if in sport and hurled him amongst her
companions. And addressing another she said:—’Behold, I have caught this
black Rāvana, having twenty arms and ten faces, like a small insect.’
Thereupon Rāvana, being worn out with hurling, passed from one one hand
to another. Being thus hurled the learned and powerful Rāvana, in anger,
severely bit the palms of that fair one. Being overwhelmed with pain
that damsel let him off. Thereupon, another, taking that Rākshasa-chief,
rose up in the welkin. Rāvana, again waxing wroth tore her with his
nails. And being left off by that damsel, the terrified night-ranger
fell down into the waters of the deep. The females, inhabiting that
insular continent again and again in this wise hurled Rāvana. Beholding
him thus distressed the highly effulgent Nārada danced in joy and
surprise. O thou having long arms, being apprised of this, the
vicious-souled Rāvana stole away Sitā with a view to meet death at thy
hands. Thou art Nārāyana, holding discus, conch and club; thou hast in
thy hands the bow, a lotus, thunder-bolt and other weapons; thou art
worshipped of all deities; thou art graced with the mystic mark
Sribatsa, adored by all celestials, hast a lotus navel, art a great
ascetic, and Hrishikesha declaring fearlessness unto all devotees. Thou
hast assumed a human form to bring about the destruction of Rāvana. Dost
thou not recognise thyself as Nārāyana? O great one, do not forget
thyself; do thou recollect thy real self. The Patriarch Brahmā said that
thou art subtler than the subtle. Thou art the the three qualities, the
three Vedas and the regions—that of the celestials, of the mortals and
the region under the earth. Thy work is manifest in time, past, present
and future; thou art the observer of three Vedas and the destroyer of
the enemies of the celestials. With thy three steps, thou didst, in the
days of yore, traverse the three worlds. Thou wert born of Aditi, as the
youngest brother of Indra for binding Bali. Thou art the eternal Vishnu.
To extend thy favours unto humanity thou hast been born as man. O
foremost of the celestials, the work of the deities hath been
accomplished. The vicious Rāvana, with his sons and relatives, hath been
slain. The Rishis, having piety for their wealth and all the deities
have been pleased. O foremost of gods—all this hath been brought about
by thy favours; and the whole universe hath been pacified. Sitā is the
very personation of Lakshmi, sprung from earth. It is for thee that she
hath been born in the race of Janaka. Bringing her into Lankā Rāvana
protected her with care like his mother. Rāma, I have thus related to
thee the entire story. Hearing this from the Rishi Sanatkumar, the
long-lived Nārada described this unto me. Daçānana, to a letter I
followed the instructions of Sanatkumar. Who ever listens to this story
at the time of Sraddha, the rice, offered by him, becoming
inexhaustible, reaches his manes." Hearing thИсточники и права
