Рамаяна: Том 1: Балаканда и Айодхьяканда · Часть 43 — Атлас веры

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.
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Having said this, Kaikeyi paused; and maintained silence disregarding the bewailing monarch. The king with his senses overwhelmed with grief, hearing Kaikeyi's exceedingly bitter words, reflected on Rama's abode in the woods, and the advancement of Bharata, and being bewildered for a while spoke not unto Kaikeyi; but gazed steadfastly at that exalted dame, his beloved wife, who had uttered disagreeable things. And having heard that speech resembling a thunder-bolt, and unpleasant to the heart, and surcharged with grief, the king was extremely pained. Then recollecting that revered lady's resolve, and his own terrible oath, he, sighing forth,--"O Rama," dropped down like a felled tree. And then that master of the earth being deprived of his sense, was like a mad man, or a patient with his faculties wildered, or a serpent whose energy has been exhausted. In sad and distressful words, he addressed Kaikeyi, saying,--"Who is it that has convinced thee that this exceedingly heinous course is a proper one? Dost thou not feel shame to speak thus unto me, like one whose faculties have been possessed by an evil spirit? I did not know before, when thou wast youthful that thy nature was so perverted; but now I find the very reverse of what I then thought. Whence proceedeth thy fear that thou askest for such a boon--the establishment of Bharata in the kingdom, and the banishment of Rama into the woods? Do thou cease to urge such a suit that is fraught with evil unto thy wifely virtue, and that will render my word untrue, if thou wishest for the good of thy husband, of the people, and Bharata. O cruel woman; O thou that intendest sinfully, O base wretch, O doer of impious deeds, how have I and Rama conspired against thy happiness; and what offence dost thou find in us? Bharata will by no means accept the kingdom, depriving Rama of it, for I consider Bharata a still more grounded in righteousness than Rama himself. When I shall say,--"Repair unto the forest," and Rama's countenance will fall, like unto the moon overwhelmed by Rahu, how shall I behold it? How shall I, having in consultation with my friends come to this decision, retract the same, like unto an army defeated by the enemy? And what will the monarchs coming from various quarters say concerning me,-- "Alas! how has this puerile descendant of Ikshwaku reigned so long?' And when many aged folks, endowed with virtues, and accomplished in various lore will ask me concerning Kakutstha, what then shall I sav unto them.--'Sore pressed by Kaikeyi, have I banished Rama? Even if I speak this truly, yet none will lend credence to it. And what will Kaucalya say unto me, when Rama shall have gone to the forest? Having dpne her this mighty wrong, what shall I say unto her? Kaucalya serves me at the same time like a slave, and a friend, and wife, and sister, and mother. Ever studious of my welfare, dearly loving her son, and speaking every one fair, that exalted lady, although deserving of homage at my hands, has up to this time not been regarded by me, because of thee. That I have so long sought thy welfare, afflicteth me now, even like rice partaken by a sick person with curries that are unhealthful. Beholding Rama deprived of his kingdom, and banished unto the forest, why will Sumitra alarmed believe in me. Ah! woe to me! Vaidehi will have to hear of two evil events,--my death and Rama's journey unto the woods. Alas! my Vaidehi, indulging in grief, will renounce her existence, like a Kinnari on the side of the Himavat, who has been forsaken by her kinnara. When I shall witness Rama repairing to the mighty forest, and Sita weeping (in grief) , I shall not hope for a long life; and thou, becoming a widow, will reign along with thy son. Like unto a goodly liquor, which people having partaken it, subsequently find to contain poison, I have found thee, who had passed for a chaste woman, to be now really unchaste. Having soothed me with soft but false words, thou speakest thus. Thou hast killed me like a deer that has been entrapped by a hunter, having been allured into the net through the sound of a song. Surely gentle folks will on the high-way censure me as one lost to gentility,--as one who has sold his son (for buying his wife's good graces), even like a Brahmana given to drinking. Alas! alas! having promised thee the boon, I have to bear these words of thine; and have come by this grief like unto evil consequent upon misdeeds in a previous existence. Wretch as I am, like a halter set round one's neck, have I, O vile woman, cherished thee through ignorance. Not knowing thee for my death, I have sported with thee, like an infant dallying in solitude with a venomous snake. Surely, people will be justified in con- demning me wicked-minded that I am, for my son having been deprived of his ancestral kingdom by me; saying,-- "Alas! king Dacaratha is foolish and lustful; for he sends his beloved son to the woods for the sake of his wife." Rama has grown emaciated by study ng the Vedas, leading the Brahmacharyya mode of life, and serving his preceptors,--- will he again undergo this mighty toil at this time of enjoyment? My son is incapable of uttering a second word unto me; and commissioned, he will repair to the woods, saying, 'Very well.' if ordered with 'Go to the forest,' Raghava does not consent, even that would conduce to my pleasure; but he will do nothing of the kind. And Raghava having gone to the forest, Death will surely summon me away to his abode who am of exceedingly reprehensible character, and who am universally execrated. And I having been dead and that best of men, Rama, having gone to the woods (I do not know) to what a plight thou wilt bring my kindreds. And if Kaucalya loses me and Rama, and Sumitra loses her two sons and me and Rama, then tormented with the extreme of grief, those exalted ladies will follow me. Do thou, O Kaikeyi, casting into hell Kaucalya and Sumitra and myself with our three sons, attain happiness. Renounced by me as well as Rama, this lkshwaku line existing from a time immemorial, and ennobled by excellent qualities, and incapable of coming by grief, thou wilt rule, when it shall have been overwhelmed with misfortune. If the banishment of Rama, be agreeable to Bharata let him not, when I am dead, perform my funeral obsequies. When I am dead, and when that foremost of men has gone to the forest, do thou, a widow, rule the kingdom along with thy son. O daughter of a king, when by chance thou residest in my mansion, I must come by signal infamy and discomfiture in the world, and meet with general disregard, like unto a sinful person. How having always gone on cars and elephants and horses, will dear Rama range in the forest on foot? How will my son, at the approach of whose meal-time, cooks wearing ear-rings and emulating each other prepare excellent meats and drinks, pass his days, living on fare furnished by the woods, of astringent, or bitter, or pungent taste? How will he, who has always been clad in costly attire, and who has always enjoyed happiness, will dwell on the bare earth, wearing a piece of red cloth? From whom hast thou received this inconceivable and dreadful advice,-- Rama's journey to the woods and installation of Bharata? Fie upon women, crafty and selfish! But I must not name all women--I mean only the mother of Bharata. O thou that art intent upon doing mischief unto all, O thou addicted to selfishness, O cruel one, has God made thy mind so very vile, only to torment me? What wrong hast thou come by either through me, or Rama ever engaged in thy welfare? On beholding Rama plunged in sorrow, fathers will forsake sons, and wives attached unto their husbands will forsake them, and the entire earth will be affected with ill-humour. When I hear him coming, adorned like unto a son of the celestials, I rejoice on casting my eyes on him, and I feel as if I had regained my youth. Men may do without the Sun, and the wielder of the thunder-bolt not raining, but none, I apprehend, can live, on witnessing Rama repairing hence. I have kept in my mansion, like unto my own death, thee that desirest my destruction, and art intent upon doing me wrong, and art my foe. I have for a long time held thee on my lap, like unto a she-snake of virulent poison; therefore in consequence of my folly, I now meet with destruction. Now dissevered from me, and Rama together with Lakshmana, let Bharata govern the city and the kingdom along with thee. Destroying thy relatives, do thou enhance the joy of my enemies. O thou cruelly-disposed, O thou bringer on of calamities, since banishing all sense of the relation in which we stand to each other as husband and wife, thou hast spoken thus, why reduced to thousand fragments thy teeth drop not from off thy mouth down to the ground? Rama has not used any harsh speech towards thee. Indeed Rama knows no harsh speech; why then dost thou seek to inflict upon Rama (ever) pleasant spoken, and endowed with agreeable qualities--such wrongs. O thou that renderest infamous the king of the Kekayas, whether thou becomest miserable, or enterest into fire, or killest thyself (by taking poison), or divest into the bowels of the earth opened at a thousand places, I will not execute thy fell intention that is fraught with evil unto me. I do not wish, that thou, like unto a razor, and ever speaking pleasant falsehoods, and possessed of a vile heart, the destroyer of thy own race,--thou that wishest to burn my heart and life, thou unbeautiful one, mayst remain alive. My life itself is in jeopardy,--where then is my happiness? Where is the happiness of parents without their sons? It behoveth thee not, O noble dame, to do evil unto me. I take hold of thy feet; be thou propitious unto me." As bewailing thus like one forlorn the ruler of earth whose heart was captivated by Kaikeyi on account of her supreme beauty proceeded to take hold of her feet, who having banished all self respect, sat with her legs stretched, he, without being able to come at them, fell down in a swoon, like one enfeebled with disease. [115] The story goes that desirous of testing the charity of Saivya, Indra and Agni assuming the forms of a hawk and a pigeon respectively, went to the king, the former pursuing the latter. The pigeon in a fright asked the protection of the monarch, whereon he granted it. But the hawk urged, 'why dost thou retain the food that has been appointed by Providence?' But the king declined, and cut off his own flesh and gave it unto the hawk.-- T. SECTION XIII.