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
That sacrifice, the like of which was never seen before, having been
undertaken the illustrious ascetic Vālmiki, with his disciples, came
there. And beholding this wonderful sacrifice resembling that of the
celestials, his followers, the Rishis, made charming cottages in a
solitary corner and at no distance. Inside the highly charming cottage
of Vālmiki they placed his picturesque car full of fruits and roots.
Thereupon Vālmiki said to his disciples, Lava and Kusa:—"Do ye carefully
and delightedly sing the whole of Rāmāyana in the highly holy
hermitages, of the Rishis, in the homes where perpetual fire is kept up
by the Brāhmanas, in streets and palaces, at the gate of Rāma’s house,
in the sacrificial arena and before all Ritwigas. And eating all those
sweet fruits that are on the summit of the mountain near our hermitage,
do ye engage in chanting the sweet Rāmāyana. If you begin singing after
taking all those sweet fruits you not experience exhaustion in singing
nor you shall measure. If Rāma, the lord of earth, invites you to sing
the Rāmāyana, you may fearlessly sing it there in due and measures
before the assembled ascetics. During the day do ye sing, in your sweet
voice, twenty sections out of many I have laid in the Rāmāyana
consisting of many slokas. Do not cherish the least longing for riches,
what avail is wealth unto ascetics living perpetually on fruits and
roots? If Rāma asks you about your father you may say, ’We are both
disciples of the high souled Vālmiki.’ O Kusa and Lava, in your proper
mood do you sing the sweet song with charming Murchanā accompanied by
the sweet notes of Vina. Before you begin with the song, without
disregarding the king, do you bow unto him reverentially. Morally the
king is the father of all. Do you therefore both, delightedly and with a
collected mind, early in the morning, sing the theme in a sweet voice
and accompanied by the music of the stringed instrument." Having in this
wise given counsels, the highly generous and great ascetic Vālmiki, son
of Pracheta, became silent. Being thus commanded by the ascetic,
Janakis’ sons, Lava and Kusa, the slayers of enemies, issued out
therefrom saying. "So we shall do." Like unto the two Aswins following
the moral precepts of Sukra, the two princes, placing those wonderful
counsels of Vālmiki in their minds, spent the night with a heart
stricken with curiosity.
SECTION CVII.
Thereupon the night being over, having bathed and performed the Homa,
both Lava and Kusa, in consonance with Rishi’s command, began the song.
That song was composed by the first preceptor (Vālmiki) never heard of
before, consisting of sounds originating from six places, containing all
metres, many proofs and set in accompaniment with the music of a
stringed instrument. Hearing such a song from the boys Rāma was striken
with curiosity. Thereupon taking leave from business for some time and
inviting the great ascetic Vālmiki, kings, learned men, persons
well-versed in Nyaya, Puranas and science of words, all old men,
twice-born ones, those conversant with the signs of music, Brāhmanas
desirous of hearing the Rāmāyana, persons deep read in palmistry,
Gandharvas, citizens, all those who have mastered the use of words,
letters and Samasas, those who have studied well metres, those well
informed in the science of music, those well-versed in astronomy, those
who are well up in the knowledge of rites and ceremonies, those expert
in the patch of business, logicians whose fame has spread far and wide,
those well-versed in reasonings and arguments, poets, historians, Vedic
Brāhmanas, painters, and songsters Rāma requested Lava and Kusa lovingly
to sing the song before the assembly. The audience being seated there
and engaged in conversation with one another those two Muni boys began
with the song enhancing the delight of all. Wondrous and charming was
their song and the audience were not by any means satiated with the
hearing thereof. Greatly delighted the highly effulgent ascetics and
kings again and again looked towards them as if drinking them up with
their eyes. And they all attentively said to one another—“Both of them
take after Rāma, like unto a bubble resembling the one it rises from.
There would not have been perceived the least difference between them
and Rāma had they not been clothed in bark and used clotted hair.” The
citizens and villagers speaking thus with one another Kusa and Lava
chanted twenty sections beginning from the first, pointed out by Nārada.
Having heard up to twentieth section, Rāma, fond of his brothers, said
to Lakshmana in the afternoon. “O Kākutstha, do thou soon confer upon
these two high-souled ones eighteen thousand gold coins and all other
things they wish for.” Thereupon when Lakshmana addressed himself in no
time to give them gold coins separately Kusa and Lava, not accepting
them and surprisingly said:—“We are dwellers of a forest, living upon
roots and fruits—what shall we do with them (coins)? Therefore living in
the forest what shall we do with the gold?” Hearing those words Rāma and
the audience were greatly worked up with curiosity and surprise.
Thereupon being anxious to learn of the origin of the poem, the highly
effulgent Rāma asked the two Muni boys, saying. "What is the proof of
the story of this poem? How great is his fame who has composed it? What
leading ascetic is the author of this great poem?" Rāma having thus
asked them those two Muni boys said:—"The illustrious Vālmiki is the
author of this poem. He has described in this poem thine endless story.
He has of late come to thy sacrifice. The great ascetic Vālmiki has
composed this poem consisting of a hundred stories and twenty four
thousand slokas. O king, that high-minded ascetic is our preceptor. He
has described thy actions in six books beginning with the first
consisting of five hundred sections. All good actions performed by thee
since thy birth have been recorded in this, O mighty car-warrior, O
king, if thou dost wish to hear the whole of it, do thou, at thy
leisure, hear it delightedly in the company of thy younger brothers."
Saying "So it shall be," Rāma bade them adieu and they too, delighted,
repaired to where Vālmiki, the foremost of Munis was. Thereupon having
heard that charming song in the company of ascetics and kings the
high-minded Rāma repaired to the place of business. He heard the
Rāmāyana sung by Kusa and Lava, gifted with musical characteristics,
consisting of sections, vowels, and consonant and enchanted in
accompaniment with the music of a stringed instrument.
SECTION CVIII.
Rāma heard that highly sacred theme for many long days in the company of
ascetics, kings and Vanaras. And understanding from the story that Kusa
and Lava were Jānaki’s sons, Rāma mentioning her name said before the
assembly:—"Send a good emissary unto the illustrious Vālmiki and let him
communicate unto the ascetics that if Jānaki is sinless and has lead a
pure life in the forest; let her give proof of purity by the great
ascetic’s permission. Let the emissaries learn well the intention of the
ascetic in this and if Sitā is at heart willing to bring in proofs. To
uphold her as well as mine purity, let Maithili, the daughter of Jānaka,
swear before the assembly." Hearing those wonderful words of Rāma, the
emissaries speedily went to Vālmiki and saluting the high-souled
(ascetic) burning in his effulgence and of incomparable lustre,
communicated unto him, in sweet words all what Rāma had said. Hearing
the words of the messengers and understanding Rāma’s intention the
ascetic said:—"What Rāma has said shall be satisfied. May good betide
you. Husband is the greatest god for women. So Sitā shall carry out his
behests." The great ascetic having said this, the highly powerful
emissaries, approaching Rāma, communicated unto him what the Muni had
said. Hearing the words of the high-souled Vālmiki, Rāma was greatly
delighted. Having addressed the assembled Rishis and kings he said:—"The
Rishis with their disciples, and the kings with their followers and all
others willing shall see Sitā swear here." Hearing the words of the
high-souled Rāma, all the high-souled Rishis began to speak of him in
high terms and said: "O foremost of men, such an action becomes thee not
any one else." Thereupon having settled that Sitā would swear next day,
Rāma, the slayer of enemies, dismissed them all. And having made
arrangements that Sitā would go through the trial next day, the
high-minded, generous king Rāma bade adieu unto all kings and Rishis.
SECTION CIX.
Next morning Rāma, being present in the sacrificial ground and having
sent for the Rishis, Vasishtha, Vamadeva Javali, Kashyapa, Viswamitra,
carrying on penances for a long time, Durvasa, Pulastya of hard
austerities, Salastri, Vargava, Markandaya living long, the highly
illustrious Madgalya, Gargya, Chyavana, Satananda, conversant with
religions, effulgent Varadwāyā, Agnis’ son Vasuprava, Nārada, Parvata,
the great Gautama and other ascetics of firm vows, assembled with minds
possessed by curiosity. The highly powerful Rākshasas and monkeys also
came there out of curiosity. Besides thousands and thousands of
Kshatryas, Vaisyas, Sudras and Brahmans of firm penances, also hailed
there from various parts to witness Sitā’s trial. Having arrived there
they all sat down motionless like mountains. Thereupon, Vālmiki, the
foremost of ascetics, speedily came there accompanied by Sitā. With her
face downwards, folded palms, eyes full of tears and meditating upon
Rāma in her mind, Sitā, following the Rishi, came before the assembly.
There arose a great uproar of eulogy from the assembly when they saw
Sitā following Vālmiki like unto Sruti following Brahmā. Thereupon
members, stricken with sorrow, made a tumultuous sound. Amongst the
visitors some praised Rāma, some praised Sitā and others eulogised both
of them. Thereupon having entered that huge assemblage in company of
Sitā, the great ascetic Vālmiki addressed Rāma, saying:—"O son of
Daçaratha, in fear of calumny, thou didst renounce her near my
hermitage, albeit Sitā is pure and follows the ways of morality. O Rāma
of firm vows, thou art afraid of the censure of the people. Sitā has
becoming willing to give testimony (of her purity) for removing the
calumny of the public; do thou mercifully give her permission in this. I
tell you the truth, O Rāma, that these irrepressible twin brothers are
your sons, O descendant of Raghu. I am the tenth son of Pracheta, so,
far from speaking untruth it does not even spring up in my mind. I
therefore know the truth that these twins are thy sons. I have performed
austere penances for many thousand years; I now swear before thee, that
if this Maithili is found touched by any sin I shall not reap the fruit
of my ascetic observances extending over many thousand years. I have
never perpetrated before a crime, either in my mind, body, or speech. If
Maithili is found divested of sin I may then partake of the fruits of
piety. O descendant of Raghu, finding Sitā pure in mind and five
elements of body I took her near the spring in the forest. Besides this
Sitā, of pure ways, divested of sins and ever considering her husband as
deity, shall give testimony this day. Thou hast been afraid of the
public calumny. O son of a king, thy mind being possessed by the fear of
public scandal, thou didst renounce this Sitā of a pure character and
always regarding her husband as a god; I came to know this by virtue of
my discriminative knowledge."
SECTION CX.
Источники и права
