Рамаяна: Том 1: Балаканда и Айодхьяканда · Часть 70 — 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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Then like one possessed by an evil spirit, and trembling again and again, Kaucalya lying down on the ground like one dead, spoke unto the charioteer, saying, "Do thou take me where Kakutstha is and Sita and Lakshmana: without them, I cannot live for a moment. Do thou without delay turn the car. Do thou take me also unto Dandaka. If I do not follow them, I shall repair to the mansion of Yama." Thereat the charioteer with joined hands comforted that exalted lady with ready words faltering and choked with rising vapour, "Do you leave grief and sorrow and the violent emotion. Renouncing grief, Raghava is living in the woods. And in the forest, the righteous Lakshmana, having his senses under control, is ministering unto Rama's feet and is thus adoring the gods for happiness in the next world. And even in the lonely woods, Sita as if remaining at home, having fixed her thoughts on Rama, is living a life of love. And there appears not the least trace of any distress afflicting her; and Vaidehi seems to me as if she were meant (by Nature) for a life away from home. And as formerly going unto urban villas she disported, she disports now even in the lonely forest. And although living in the lone forest, that one of a countenance resembling the infant moon, sports merrily like a girl, in the garden represented by Rama's self. Ayodhya without Rama would have seemed a wilderness to her whose heart is fixed on him and whose very life depends upon him. Vaidehi is now asking (Rama) concerning the villages and towns (in their way); and observing various trees and the courses of the rivers, Janaki, asking Rama or Lakshmana (for information), is learning all about them. And Sita sports as she used to do in arbours stationed at the distance of only one _krosa_ from Ayodhya. This only I remember; but all that she had from sudden impulse communicated unto me concerning Kaikeyi, does not rise into consciousness." Suppressing this topic which had come up through heedlessness, the charioteer spoke sweet words cheering up that noble lady. "Neither through the fatigue of travel, nor the influence of the wind, nor excitement, nor the sun, hath Vaidehi's lustre resembling the lunar light suffered any diminution. The countenance of that fair-speaking one resembling the lotus and comparable unto the full moon in splendour, hath not waxed pale. Her feet now without the dye of the liquid lac, but naturally furnished with the roseate hue of the same, are gorgeous like lotus buds. Still Vaidehi decked in ornaments from affection for Rama, goes gracefully, rebuking with her bangles the wavy gait (of cranes). Supporting herself on Rama's arm, Sita arrived at the forest, is not inspired with fear on beholding either an elephant, or a lion, or a tiger. Therefore they are not to be bewailed, nor your own self, nor the lord of men. This history of Rama will endure for ever in this world. Renouncing grief and with cheerful hearts, well established in the life led by the Maharshis, they living in the forest on wild fruits as their sustenance, are maintaining the noble promise of their sire." Consoled by the truth-telling yet sweeet- speeched charioteer, that lady oppressed with grief for her son, ceased not to wail loudly--"My beloved," "My son," "Raghava." SECTION LXI. On that foremost of those capable of charming people, the righteous Rama, repairing to the forest, Kaucalya crying in grief said unto her husband, "Your great fame has spread over the three worlds; and the descendant of Raghu is kind, munificent and fair-speaking. Why then have you forsaken those foremost of men along with Sita? Brought up in happiness, and now brought to misery, how can they bear it? And how can the youthful daughter of Mithila of slender make, tender, and deserving of happiness, bear heat and cold? Having formerly partaken of (excellent) rice with curries, how will Sita feed on wild rice? Having heard excellent vocal and instrumental music, how will Sita hear the frightful cries of carnivorous lions? Resembling the gonfalon of the great Indra, where sleepeth the mighty-armed and exceedingly powerful Rama, making his arm like unto a mace his pillow? When shall I behold Rama's countenance hued like the lotus, with his hair ending beautifully (in curls), and his breath impregnated with the fine perfume of the lotus, and his eyes resembling lotus leaves? Surely my heart, without doubt, is made of the essence of the thunderbolt, since not beholding him, it is not cracked in a thousand fragments. It is because of your sad act that mine own, being thwarted, although worthy of happiness, are miserably ranging the wilderness. If after the expiration of the five and ten years, Raghava does return, it does not appear likely that Bharata will renounce the kingdom and the exchequer. Some on the occasions of the Sraddha (first) feast their own friends, and having done this, they mind the choice Brahmanas. But those twice-born ones that are meritorious, learned, and like unto celestials, do not at the last moment regard even viands resembling ambrosia. Brahmanas of high respectibility endowed with wisdom never bear being entertained after the other twice- born ones have been feasted, even as bulls never quietly bear to have their horns cut off. Why will not an elder brother and one who has sterling merits, O monarch, disregard a kingdom which hath been thus enjoyed by his younger brother? A tiger doth not like to feed on food procured by others. Even so that tiger-like personage does not regard anything that has come to be tasted by another. Clarified butter, sacrificial cakes, Kuca, stakes of catechu having been used in one sacrifice cannot be used in another,--even so this kingdom which hath been already enjoyed, like unto liquor deprived of its essence or a sacrifice whose _soma_ hath been eaten, cannot be accepted by Rama. Such an ill treatment Raghava will not put up with, even as a powerful tiger cannot bear the rubbing of its tail (by another). This world aided by the gods fear to encounter him in high conflict; but he restrains himself, thinking any such action on his part as unrighteous. Indeed, that righteous one brings back people to morality. Surely, that mighty-armed one endowed with exceeding prowess, can with his golden shafts burn all creatures and the oceans, like the Day at the dissolution of all. But such a man of men, possessed of leonine strength, and graced with the eyes of a bull, has been destroyed by his father, like a fish destroying his offspring. If you had believed in the morality prescribed in the scriptures, and which is followed by the twice-born ones, you would not have banished your son. But disregarding such morality, you have banished your virtuous son. One of the refuges of a woman is her husband, a second is her son, and a third is her relatives; and a fourth she has none. But you cease to be mine; and Rama has been sent to the woods. I do not like to go into the forest; so I am entirely undone by you. This kingdom, your own kingdom, has been destroyed by you; destroyed are; along with the counsellors; destroyed am I with my son; and destroyed are the citizens: your son and your wife are alone delighted." Hearing these words uttered in heart-rending accents, Dacaratha exceedingly distressed, became senseless. And being afflicted with grief, he again remembered his evil act. SECTION LXII. Thus harshly addressed by the indignant mother of Rama, the king aggrieved was plunged in thought. Having thought for a long while, that repressor of foes, the king, who had lost his senses through grief, regained consciousness. And having regained his senses, he sighing hot and hard, seeing Kaucalya beside him, was again lost in thought. As he was thinking, the sinful act which he had through ignorance formerly committed by means of the shaft which hits by sound, rose up (in his recollection). Afflicted with this grief as well as that on account of Rama, that lord, the king, burned in these two several griefs. Burning in grief and distressed, he trembling and with joined hands, with his head hanging down, addressed Kaucalya, with the view of pacifying her, "I deprecate thy displeasure, O Kaucalya, with joined hands. Thou art ever affectionate and dost not treat harshly even enemies. Verily unto women cognizant of virtue, a husband, whether he has any merits or not, is a very deity. Ever virtuous, thou, that hast seen both the virtuous and the vicious, although aggrieved, ought not to say anything unpleasant unto me who am weighed down with woe." Having heard these piteous words of the distressed king, Kaucalya uttered words even as a water-way lets out fresh accession of rain. And weeping, she drew on her head the joined hands of the king resembling lotuses; and then flurried spoke these words hurriedly informed with extreme affection, "Be thou propitious; I beseech with (bended) head. I bow unto thee, falling on the ground. O reverend one, besought by thee, I shall be undone. I do not deserve to be forgiven by thee. She cannot be reckoned a gentlewoman, who is propitiated by her intelligent husband, worthy of being extolled in both the worlds. I know duty, O righteous one; I know that thou art truth-telling. And it is because I was exceedingly distressed on account of my son that I spoke harshly to thee. Sorrow destroys patience, sorrow destroys knowledge of the scriptures, sorrow destroys every thing; there is no enemy like unto sorrow. One can falling down bear beating from an enemy; but one cannot falling down bear ever so little sorrow. This is the fifth night of the banishment of Rama, as calculated by me; and to me rendered cheerless by sorrow, this interval has assumed the proportions of five years. And fostered by thought on my part, this grief increases in my bosom, like the mighty waters of the ocean increased by the vehement discharge of rivers." As Kaucalya was thus speaking auspiciously, the rays of the sun grew milder, and the night arrived. Cheered up by the words of Kaucalya, the king overcome by grief, felt the influence of sleep. SECTION LXIII.