Рамаяна: Том 1: Балаканда и Айодхьяканда · Часть 58 — 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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HEARING the words of that worthy, Rama conversant with modesty, humbly addressed Dacaratha, saying,--"What O king, have I, that am renouncing everything and am going to dwell in the forest subsisting on what the forest yields, to do with a following? Of what avail is a person's attachment for the tether of a goodly elephant, when the elephant itself is renounced by him? Thus it is with me, O foremost of righteous ones. What shall I do with the army, O lord of men? I will confer everything on Bharata. Let them bring me a vesture of bark, and for me who will go to the forest and reside there for fourteen years, bring a hoe and a basket." Thereupon Kaikeyi herself brought a bark dress and that shameless one said unto Raghnva in the presence of all,--"Do you wear this." On this, that foremost of men taking those two pieces of bark from Kaikeyi, left his fine attire and put on the ascetic garb. And Lakshmana also, renouncing his choice raiment, put on the dress of an anchoret before his father. Then Sita clad in silk apparel, eying the ascetic covering meant for her, became agitated, like a doe at sight of a noose. And afflicted with shame, that one graced with auspicious marks, Janaki, sorrowfully took from Kaikeyi the Kuca and bark; and with tears flooding her eyes, that one cognizant of virtue and having her gaze ever fixed upon it, thus addressed her lord resembling the king of the Gandharbas,--"How do the ascetics dwelling in the woods put on their dress?" Saying this, Sita, ill at ease became embrassed. And putting on one piece on her neck and holding the other in her hand, the daughter of Janaka, feeling uneasy, stood overpowered with shame. Thereupon that best of righteous persons, Rama, speedily coming up to her, fastened the monastic garb over Sita's silk attire. Beholding Rama fastening that goodly garb on Sita, the females of the inner apartment began to shed tears. And waxing exceedingly aggrieved, they spoke unto Rama flaming in effulgence:--"Child, do not take this virtuous one to the forest. So long as you will reside in the forest in accordance with the wishes of your father, we shall behold her; and by this means let our lives attain their object, O lord. O son taking Lakshmana for your help, go you to the forest. This auspuious one does not deserve to live in the woods like an ascetic. O son, grant our prayer. Let the fair Sita remain. Ever steady in virtue, you do not yourself intend to stay here." Hearing these words, Dacaratha's son tied the dress on Sita having a similar character with himself. When she had put on the upper and under garments, the preceptor of the king, Vasistha, his voice choked with the vapour of sorrow, dissuading Sita, said unto Kaikeyi,--"O thou whose desires outrun thy sense of honor, O thou of perverted understanding O befouler of thy line, deceiving the monarch, thou stayest not within the pale of the promise. O thou bereft of good behavior, that noble lady, Sita, should not go to the forest. Sita will occupy Rama's seat. Of all those that marry, the wife is the (other) soul. Sita will govern the earth, as she is Rama's self. But if Vaidehi goes to the forest with Rama, we will follow him, and the inhabitants of the city will also repair thither. And the warders of the inner apartment, and the people of the kingdom and the city taking with them their neccessaries and servants will accompany Raghava and his wife. And Bharata and Satrughna wearing ascetic clothes and ranging the forest will live like their elder brother resident in the woods. Then alone thou of vile ways and intent upon harming the people wilt govern this empty earth deserted by the inhabitants, along with the trees. That can never be a kingdom where Rama is not the monarch, and that forest where Rama will reside will flourish into a monarchy. Bharata never wishes to govern a kingdom that has not been conferred upon him by his father; nor, if he has really been begotten by the monarch, wilt he any further act by you as a son. Even if you leaving the earth fly unto the air, that one cognizant of the character of his ancestry, will never act otherwise. Therefore although intent on advancing your son, you have really brought about his injury. There exists not a person in the world that is not partial to Rama. O Kaikeyi, do you to-day behold beasts and snakes and birds journeying in the wake of Rama, and even the trees stand with their heads turned towards him. Do you, O noble lady, removing the ascetic guise, confer elegant ornaments on your daughter-in-law, for such a dress suits not this one." Saying this Vasistha prevented Kaikeyi. "O daughter of kmg Kekaya, you have asked for the abode of Rama in the woods; and decked out in ornaments let Sita daily engaged in adorning herself, reside in the forest with Raghava. And let the daughter of the King go to the forest, surrounded by excellent cars and servants, and taking with her attires and other necessary things. When you demanded the (fulfilment of the) promise, you had not your eye on Sita." When that foremost of* Brahmanas, that preceptor of the king possessed of unparalelled potency, had said this, Sita, desirous of serving her beloved lord, did not turn away from the ascetic dress (presented by Kaikeyi.) SECTION XXXVIII. WHEN Sita, having a husband although seeming as if she had none, was putting on the ascetic guise, the people got into a wrath and exclaimed, "O Daaaratha, fie on you!" Aggrieved at the uproar that arose there in consequence, the lord of earth banished from his heart all regard for life, virtue, and fame. And sighing hot, that descendant Ikshwaku spoke onto that wife of his, saying,--"O Kaikeyi, Sita deserves not to go in a Kuca dress. Tender, and youthful, and worthy of happiness, she is by no means capable of living in the forest. My spiritual guide has spoken the truth. Whom has this one injured that, being the daughter of the foremost of kings, she like a female ascetic, wearing a meagre garb in the presence of all, will (repair to the woods and) remain there like a beggar destitute of everything? Let Janaka's daughter leave off her ascetic guise. This is not the promise that I had made to you before. Let the princess go to the forest in comfort, furnished with all sorts of gems. My sands run out; by me hath this cruel promise been made with an oath. But this (exile of Sita) has been thought of by you through your ignorance! Let it not, however, consume you like a bamboo flower destroying the bamboo. If, O wicked woman, Rama has happened to do thee something unbeautiful, what wrong, O base wretch, has Vaidehi done thee in the world? Of eyes expanded like those of a doe, endued with a mild temperament, and virtuous, what harm has Janaka's daughter done thee. Surely, O nefarious one, the banishment of Rama is enough for thee. Why then dost thou bend thy mind to perpetrate these atrocious sins? O noble dame, having heard you asking for the banishment of Rama, who had at first been intended by me for being installed, and who came here afterwards, I had promised you (his exile alone.) But since, going beyond that promise of mine, you behold Mithala's daughter dressed in mendicant garb, surely you wish to find your way to hell." Thus commissioned to the forest, Rama who was seated sealing his lips, said,--"O righteous one, this my mother is aged and famous and of a lofty spirit. May she not meet with improper treatment at your hands! It behoves you, O bestower of boons, to show greater honor to her when she shall be deprived of me and be plunged into a sea of grief and afflicted with unprecedented woe. O you comparable unto the mighty Indra, you should so behave with my mother smitten with my separation, that exercised by grief in consequence of my residence in the forest, she may not, renouncing life, repair to the mansions of Yama." SECTION XXXIX.