Рамаяна: Том 1: Балаканда и Айодхьяканда · Часть 53 — 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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That lover of virtue, thinking of the miseries of the forest, resolved not to take Sita with him, who was versed in religious lores and had spoken thus. And consoling her whose eyes were stained with tears, that virtuous-souled one spoke unto her the following words with a view to prevent her from going. "Oh Sita, thou art born of an illustrious family and ever intent on the performance of religious deeds; do thou practise virtue here as it may conduce to the happiness of my mind. Oh Sita, Oh thou of the weaker sex, do thou act up to my counsels; there are evils enough in the forest, do thou learn them from me who am about to dwell in it. Renounce therefore. Oh Sita, thy intention of flying as an exile unto the forest, which for its impenitrableness is said to abound in evils. It is for thy welfare that I give utterance to these words; happiness there is none, it is always covered with miseries. The roarings of the lions living in the caves of mountains, swelling with the sounds of the waterfalls, produce a very painful impression upon the ears; so the wood is full of misery. Animals, all maddened, sporting in solitude, seeing (man), approach to attack him; so the wood is full of misery. The rivers are full of crocodiles, sharks, and other fearful animals, muddy and impassable and always infested with infuriated elephants; the wood is full of misery. There the wayfares are covered with creepers and thorns: they are void of drinking water and ever resounded with the noise of the wild fowls; so the wood is full of misery. Being exhausted with the toil of the day, the dwellers of the wood have to sleep in night on the bed made of leaves fallen from the trees on the surface of the ground; so the wood is full of misery. With the (supply of) fruits that have fallen from the trees man of self discipline must content himself morning and evening; so the wood, O Sita, is full of misery. One has to fast, O Maithili, according to his might, to wear matted hair and bark, to adore the deities and his ancestors according to due rites, every day to serve the guests that come to him, and observing the rules of asceticism, to bathe every day thrice, namely, in the morning, in the mid-day and in the evening; so the wood is full of misery. One has to offer presents of flowers collected by his ownself unto the altars, O Sita, according to the rites of the ascetics; so the wood is full of misery. Those that dwell in the forest will have to remain content, having practised moderation in food, O Maithili, with whatever edibles are attainable in the forest; so the wood is full of misery. There are always violent winds, darkness, hunger, and great fear; so the wood is full of misery. Reptiles, many and of various kinds, creep there on the path, O excellent lady, with haughtiness; so the wood is full of misery. And snakes living in the rivers and of crooked course like them, always await the wayfarers, hindering the passers-by: so the wood is full of misery. Birds, scorpions, insects mosquitos and wild gnats, always disturb the dwellers, O fair one of the weaker sex; so the wood is full of misery. There are trees full of thorns, having their branches moving to and fro, and the _kusa_ and _kasa_ grasses with thorny blades constantly undulating; so the wood is full of misery. There are various physical afflictions and divers fears and great misery consequent upon living in the forest. Anger and desires are to be renounced, the heart is to be set on ascetic austerities, fear in the fearful objects is to be cast off; so the wood is full of misery. Thou shouldst not therefore go unto the forest--it forebodes no good unto thee. Weighing well, have I concluded that the forest abounds in innumerable evils." While the high-souled Rama, resolved thus not to take Sita with him unto the forest, she, greatly sorry, did not accept his words and spoke unto him in the following way. SECTION XXIX. Hearing these words of Rama, Sita greatly sorry, with tears in her eyes, spoke gently unto him the following words. "The evils, thus enumerated by thee of living in the forest, do thou know, appear as so many good qualities unto me, who have been made forward by thy affection. Deer, lions, elephants, tigers, _saravas_,[132] _chamaras_,[133] _srimaras_,[134] and other animals which have not seen thee before, seeing thee, Raghava, will stand off, for they all fear thee. I shall follow thee, taking the permission of the respected ones; without thee, O Rama, I will renounce my life. If I live by thee, O Raghava, _Sakra_, the lord of celestials, shall not be able with his mighty power to defeat me. 'A woman, without her husband, cannot live'; this truth has been pointed out by thee, O Rama, unto me. Besides, I heard before, thou of great intelligence, in my paternal house from the Brahmanas that I should live in the forest. I have heard this from the Brahmanas versed in palmistry, and I have all along been anxious, O mighty hero, to go to the forest; shall therefore obtain permission and go, O dearly beloved, unto the forest with thee; nothing can make it otherwise. I shall secure permission and follow thee; the time has arrived; may the Brahmanas be of truthful words! I know, O great hero, that there are many evils incident to living in the forest; but they generally befall those men who have not their senses subdued. I heard, when I was a girl, that an ascetic woman of well-disciplined character, came to my mother and apprised her of my future abode in the forest. I had requested thee, O my lord, many times before in this house to take me to the forest with thee for enjoyment, and thou wast pleased to agree. For thy welfare, O Raghava, having received thy permission to follow thee, I like to serve thee, O great hero, while living in the forest. O thou, pure-hearted one, surely shall I become sinless if I follow my husband,out of affection; for my husband is my Divinity. I have heard this pious report from the Brahmanas of great fame that even in after life thy company is greatly beneficial unto me. She, who has been given away as wife by her father to one, with due rites of gift peculiar to each class, touching holy water, shall be his, even in her after life. For what reason then dost thou not wish to take thy wife with thee who is of good character and devoted to her husband? Do thou take me, O Kakuthstha, who am poor in spirit, devoted to my husband, ever given to thy service, and participating equally in thy joy and sorrow. If thou dost not purpose to take me with thee, surely will I do away with my life by drinking poison, entering into fire, or drowning myself in water." She begged Rama in these and various other means to take her with him, but that mighty hero did not consent to lead her into the lonely forest. Being accosted thus, Maithili was wrapt up in thought and bathed her breast with tears trickling down from her eyes. And Kakuthstha having control over his ownself, with a view to dissuade her who was angry and engrossed in anxious thoughts, began to console her in divers ways. [132] A fabulous animal supposed to have eight legs and to inhabit particularly the snowy mountains.-- T. [133] A kind of deer, or rather the _Bos Gruriniens_ erroneously classed by the Hindu writers amongst the deer.--T. [134] A young deer.-- T. SECTION XXX. Being consoled thus by Rama, Maithili, the daughter of Janaka, tearing separation, lovingly and haughtily laughed at Raghava of spacious breast, and spoke unto him, her husband, the following words with a view to follow him to the forest. "What thought of thee, O Rama, my father, the king of Mithila, accepting thee as his son-in-law, who was a man in form but (in deeds) a woman? Henceforth if people through ignorance say that the sun has not that burning flood of light which in Rama does shine forth, woe is them, it is falsehood. Why art thou so dejected and whence is thy fear that thou art willing to leave behind thy wife who has none else but thee? Know me to be perfectly under thy influence like unto _Savitri_, following her husband _Satvavan_, the son of _Dumat Sen_. I have not, like one bringing stigma on her line, ever in my life thought of a second person, but of thee whom I must follow into the forest. Dost thou, like unto an ordinary actor, wish to hand me over to others, who am chaste, pure as a virgin, and long held in conjugal affection? O sinless one, do thou become subservient and serviceable to him whose pleasure thou biddst me seek, and for whom thou hast suffered thyself to be impeded (in the installation). It does not behove thee to repair unto the forest without taking me along with thee. Be it the austerity of an ascetic, the forest or heaven, with thee will I be everywhere. No toil shall I suffer on the way, as if lying on a bed of luxury, while following thee in thy footstep. When with thee, the various thorny grasses, the _Kusa_, the _Kasa_, the _Sara_, and the _Ishika_, and the thistles and brambles on the way, shall be unto me in touch like unto linen and deer-skin. The dust that will cover me, thrown up by the gush of wind, shall be, O ravisher of my heart, regarded by me as the finest sandal dust. When I shall lie down on the bed of green grass in the forest, it shall appear to me more pleasant than one covered with a colored blanket. Fruits, roots and leaves which thou wilt bring thyself and give me, be they great or small in quantity, shall be to me like unto the ambrosia-juice. I shall never think of my father, mother, or my abode; I shall enjoy fruits and flowers growing in various seasons. Thou shalt not witness any thing disagreeable there; for me thou shalt not experience any sorrow,nor shall I be a burden unto thee; do thou take me with thee, O Rama, conceiving with pleasure that thy company is a heaven unto me and thy absence a hell. If thou dost not take me unto the forest which I count freed from all evils, surely I shall drink poison and never come under the influence of my enemies. When through affliction I shall not live after separation, better it is, O Lord, that I die immediately at the time of my being forsaken by thee; I cannot bear this grief even for a moment. How shall I be able to live without thee for fourteen years?"