Рамаяна: Том 1: Балаканда и Айодхьяканда · Часть 50
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
Hereafter holding the equanimity of mind with patience self-possessed
Rama spoke thus unto the son of Sumitra, his dear brother, and friend,
who was greatly sorry, had lost his patience and was pressed down with
this misfortune of Rama, and had his eyes inflated with anger like unto
an infuriated elephant;--"Subduing this anger and sorrow, taking
recourse to patience only, brooking the insult and resorting to joy, do
thou set aside all those things that have been collected here for my
installation and make preparations speedily for my repairing to the
forest. Oh son of Sumitra, do thou take that amount of trouble for
preventing now the collection of materials for installation, as didst
thou take beforehand for collecting them. Do thou act therefore in such
a way as will remove the apprehension from the mind of our mother
(Kaikeyi), who is troubled at heart so greatly on hearing of my
installation. O son of Sumitra, I cannot neglect for a moment the
trouble which hass arisen in her mind on account of this fear. I do not
remember to have done on any occasion wilfully or unwilfully any thing
that is displeasing onto my father or mothers. My father is of truthful
words and vows and he has been greatly terrified by the fear of the next
world; may his fear disappear now. If this work of installation be not
stopped, my father shall be greatly pained at heart thinking that his
vows shall not be fulfilled and his sorrow will also ache me. And it is
for this reason, Oh Lakshmana, that I purpose speedily to retire from
this city to the forest, renouncing the preparations for my
installation. On my wandering away unto the forest to-day, the daughter
of Kekaya shall have her ends attained and shall install Bharata on the
throne without any disturbance whatsoever. Myself going to the forest,
wearing bark, tiger-skin and matted hair, Kaikeyi shall attain the
happiness of her mind. That great One, who has inspired Kaikeyi with
this mode of mind and has kept it firm, I cannot offend. I shall repair
hence without any delay. Do thou regard, Oh Lakshmana, Destiny as the
only cause of this transfer of the kingdom, although attained, and of my
banishment. Had not Destiny been instrumental in bringing about this
determination in Kaikeyi, she would not have been so much persevering in
the infliction of misery upon me. Knowest thou, Oh gentle Lakshmana,
that I have never made any distinction in my mind between my mothers,
nor did Kaikeyi make any such thing before between me and her son;
consequently it is Destiny only that has made her press for the
prevention of my installation and for my exile with harsh and cruel
words, or else why should she, a daughter of a king and possessed of an
excellent temper and high accomplishments, speak painful words unto me
in the presence of her husband like unto an ordinary woman. That which
is above comprehension is Destiny and it is beyond the power of
creatures to avert its consequences; and evidently it is through this
Destiny that have sprung up this distemper of Kaikeyi and my loss of
kingdom. What man dares withstand Oh son of Sumitra, this (terrible)
Destiny hidden from our view until known by the consequences of action.
Destiny is the prime source of those inconceivable causes which occur
with reference to happiness misery, fear, and anger, profit and loss,
birth and deliverance. Seers of great austerity being influenced by this
Destiny, succumb to the attack of anger and desire, renouncing all their
hard disciplines. The hinderance in this world to the completion of
works taken in hand, and the origination of an unthought of event in its
stead, is nothing but the action of this Destiny. The mind brought under
discipline by this true rationale, there remains no cause of sorrow
regarding my installation being put a stop to. Do thou therefore assuage
thy grief and follow me and intercept speedily the collection of
materials for my installation. The bathing ceremony, necessary before
taking the vows of asceticism, shall be performed, O Lakshmana, with all
these jars full of water brought for my installation. Or what necessity
have I with all these articles of installation; water drawn from the
well by myself shall do for entering into the vow of exile. Do not
grieve, Oh Lakshmana, for the loss of this kingdom. Of kingdom and exile
into the forest, exile is fraught with glorious results. Knowest thou
now the mighty power of Destiny and do not blame therefore my younger
mother and my father laboring under the influence of Destiny.
SECTION XXIII.
Being addressed by Rama thus, Lakshmana, the mighty hero, hanging down
his head with half reluctance, pondered for sometime, and, placed midway
between joy and grief, with frown drawn in between his brows, began to
sob hot and hard, like unto an angry serpent in a cave belonging to
another. No body could eye his face, having terrible frowns, which
looked like that of an angry lion. Moving the extremities of his hands
like unto the trunk of an elephant, variously altering the altitude of
the neck above his frame, glancing a look awry, thus spoke he unto his
brother. "To avoid the transgression of righteousness, and the
degradation of the people (consequent upon a bad example), thou art
eager to repair unto the forest. This thy eagerness is certainly
misplaced. Wast not thou under error, how could one like thyself, being
heroic among the Kshatriyas, and capable of overcoming Destiny, speak in
such a strain as behoves one that is impotent. Why dost thou extol
Destiny which is powerless and weak. For what reason dost thou not
apprehend (unrighteousness) in those two (Dacaratha and Kaikeyi),
addicted to vice. Dost thou not understand that there are many people
who feign piety outwardly (to deceive the simple). With a desire to
renounce thee by fraud,they simulate piety which is but selfishness. Had
they not purposed thus, Oh, Raghava, things would not have taken such a
turn. If this story of the vows be true, then why had it not been
declared before. Surely has the monarch engaged in an action hateful to
the people, namely the installation of a younger brother neglecting thee
(the eldest one). Pray, pardon me, Oh great hero, I cannot brook all
this. Even that so called virtue do I loathe, which has, O high-souled
one, fascinated thee, and made thy mind run from one extreme to
another.[120] Why shalt thou, being capable of work, conform these
impious and cursed words of thy father, who is sadly under the influence
of Kaikeyi. Here lies my sorrow that thou dost not admit that this
disturbance of the installation has arisen out of the pretext of boon
giving; thy idea of virtue is indeed an object of censure. People will
mark this thy forsaking of the kingdom for redeeming the vows of thy
father, with opprobrium. Who else, save thee, even thinks of compassing
the desires of the monarch and the queen Kaikeyi, who are of
unrestrained habits, ever intent on our mischief and are our enemies
known by the name of parents. Even if their throwing obstacles in the
way of thy installation thou considerest, as the inevitable action of
Destiny--pray disregard it, that does not please me. He, who is
tremulous, weak and powerless, follows the track of Destiny; they pay no
regard to it who are mighty heroes and whose prowess is held in esteem
by the people. He, who can avert the consequences of Destiny by dint of
his manliness, does not lose heart even in the face of his interest
being endangered by it. People shall witness to-day the power of Destiny
and manliness; this day shall appear which of them is more powerful.
Those who have witnessed before the prevention of thy installation by
the evil agency of Destiny, shall see it defeated, even this very day,
by my manliness. Thwart shall I that assailing Destiny by my prowess
like unto a terrible elephant, freed of its shackles past the
restraining power of a goading hook and inflamed with the juice issuing
out of its temples. What of the father, not even all the protectors of
the regions nor the entire population of the three worlds shall be able
to present any obstacle in the way of Rama's installation. Those who
have, with one voice, Oh king, settled about thy exile unto the forest,
shall be banished to day for fourteen years. Burn shall I down that hope
of my father and Kaikeyi that they want to place Bharata on the throne
by hindering thy installation. Influence of destiny shall not bring my
opponents that amount of happiness, as the misery inflicted on them by
my terrible prowess. Thyself retiring unto the forest after governing
the people for a thousand years, thy sons shall resume the
administration. Dwelling into the forest is permitted after making over
(the charge of the subjects unto (the hands of the) sons, as did the
Rajarshis of old. The monarch changing his mind, the kingdom shall be
transferred into another's hands--dost thou, being afraid of this, want
to fly as an exile unto the forest? And is it for this, that thou Oh
virtuous souled Rama, dost not wish to have kingdom for thee? I do
promise unto thee, Oh great hero, that I shall protect thy kingdom like
unto shore protecting the sea, or else I shall not attain to the region
of heroes. Do thou perform the rites of installation with things
necessary for benediction--do thou engage in these affairs--myself alone
shall be able by force to thwart the opposition of the kings. These
hands of mine are not intended for enhancing the beauty of my body--this
bow is not meant for an ornament only, this sword is not for binding
woods together with, and these arrows are not for carrying the weight of
woods--these four belonging to me are for the use of killing the
enemies. Never do I desire that I shall not cut them into pieces with
sharp edged swords, brilliant as the lightning, whom I do consider as my
enemies, though they be redoutable as Indra, the wielder of thunderbolt.
Cover thick shall I the field of battle and make it impassable by
cutting assunder the trunks of the elephants, thighs of the horses and
heads of the infantry. Being beheaded by my swords like unto the flaming
fire and besmeared with blood resembling the clouds with lightning, my
enemies shall fall down to the ground. Who is there, proud of his own
prowess, that shall be able to withstand me when I shall appear at the
battle field with bows and leathern fences of fingers. Killing one with
a number of arrows, and sometimes many with a single one, I shall drive
shafts into the vital organs of men, horses and elephants. To-day shall
I display my skill in arms in destroying the supremacy of the monarch
and establishing thine. That hand, which is fit for the smearing of the
Sandal, for wearing armlets, distributing wealth and maintaining
relations, shall be engaged to-day, Oh Rama, in performing its worthy
action--the discomfiture of them who want to throw obstacles in the way
of thy installation. Pray tell me now, which of your enemies shall be
cut off by me from wealth, life and relatives? I am thy servant: do thou
give me instruction that the whole earth may be brought under thy
subjection". That descendant of Raghu, wiping tears off the eyes of
Lakshmana and consoling him repeatedly, spoke unto him saying "Oh gentle
one, I have thought it to be the best way by all means that I shall
abide by my father's orders."
[120] Formerly the mind was for accepting the kingdom, and now for going
to the forest as an exile. These are the two extremes here
meant.--T.
SECTION XXIV.
Источники и права
