Рамаяна: Том 1: Балаканда и Айодхьяканда · Часть 74
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
AT length the weary night in Ayodhya. rendered cheerless by
lamentations, and populous with men with voice choked with tears, was
spent. And when the night departed and the sun had arisen, those
officers of the royal house-hold belonging to the twice-born order,
Markandeya, Maudgalya, Vamadeva, Kacyapa, Katyayana, Gautama, and the
highly famous Javali, assembled together along with the the counsellors,
spoke each on different topics. Then facing the royal priest, the
eminent Vasistha, they said, "That night that had appeared like unto an
hundred years has at last been painfully passed. The king racked by
sorrow for his son has breathed his last, the mighty monarch has
ascended heaven, Rama has taken refuge in the woods, the energetic
Lakshmana has gone with Rama, and both Bharata and Satrugna-- repressors
of foes--are staying in Kekaya in pleasant _Rajagriha_, the abode of
their maternal grandfather. Do you select some one this very day from
the descendants of Ikshwaku, be king here. Verily doth a kingdom go to
ruin, when without a king. He that goes garlanded with lightning, and
has a mighty voice, even the cloud--doth not with skyey shower drench
the Earth in a kingdom without a king. In a kingless kingdom no one sows
corn. In a kingless kingdom the son does not obey his sire, or the wife
her husband. A kingless kingdom possesses no wealth, and wives are hard
to keep in such a place. This great fear attends a kingless country. And
where is other morality (besides that detailed above) to be found at
such a place? In a kingless country men do not form themselves into
associations, nor do they, inspired with cheerfulness, make elegant
gardens or sacred edifices. In a kingless country, the twice-born ones
do not celebrate sacrifices. In a kingless country, in mighty sacrifices
wealthy Brahmanas do not confer (on the officiating priests) the
_dakshinas_ (which they receive according to the ordinance), In a
kingless country, neither social gatherings, nor festivities
characterised by the presence of merry theatrical managers and
performers, increase. In a kingless country disputants cannot decide
their point; nor are persons given to hearing Puranic recitations
pleased by those delighting in the practice. In a kingless country,
bevies of virgins decked in gold do not repair to gardens for purposes
of sport. In a kingless country, the wealthy are not well protected; nor
do shepherds and cultivators sleep with their doors open. In a kingless
country pleasure-seeking people do not in company with females go to the
woods by means of swift vehicles, In a kingless country long-tusked
elephants sixty years old, bearing bells on their necks, do not walk the
highway. In a kingless country one hears not the clappings of persons
engaged in shooting arrows constantly. In a kingless country traders
coming from distant lands, loaded with various kinds of merchandise, do
not with safety go along the roads. In a kingless country the ascetic
with his subdued senses, himself his sole protector, who makes his
quarters wherever evening overtakes him, cannot walk contemplating the
Deity. In a kingless country, one cannot protect what one has, or
procure what one has not. In a kingless country, the forces cannot bear
the onslaught of the foe. In a kingless country men cannot at will go on
excellent and high-mettled horses and ornamented cars. In a kingless
country persons well versed in learning can not engage in controversy,
repairing to woods and groves. In a kingless country, persons with
intent hearts do not offer garlands, sweets, and _dakshinas_, for
worshipping the gods. In a kingless country, princes smeared with sandal
and _aguru_, do not look graceful like trees in spring. Even as a river
without water, a wood without grass, a herd of kine without a keeper, is
a kingdom without a king. The sign of a car is its pennon, of fire is
smoke, and our banner the king, has gone to heaven. In a kingless
country a person hardly preserves his life; and like fishes people eat
up one another. Even those heretics who having disregarded the dignity
of social morality had met with chastisement at the hands of the king,
their fear removed--give themselves airs. As the sight is engaged in the
welfare of the body, the king--that fountain of truth and religion--is
engaged in compassing the good of the kingdom. The king is truth, the
king is morality, the king is the racial dignity of those possessed of
the same, the king is the father, the king is the mother--the king
compasseth the welfare of men. By virtue of magnanimity of character, a
king surpasses Yama and Vaicravana and Sakra and Varuna endowed with
mighty strength. If there were not a king in this world to adjudge fair
and foul, darkness would overspread (the face of the earth) and people
could not distinguish anything whatever. As the ocean keepeth within its
continent, we even while the monarch lived, did not disregard your
words. Do you, O best of Brahmanas, beholding our acts rendered
nugatory, and this empire become a wilderness for want of a king,
install that descendant of Ikshwaku or any other as king of this realm."
SECTION LXVIII.
Hearing their words, Vasishtha said unto the Brahmanas and the adherents
and counsellors (of the king), "Bharata, on whom the king has conferred
the kingdom, along with his brother Satrughna, is living happily in the
house of his maternal uncle. Let envoys by means of fleet couriers
speedily repair thither and bring those heroic brothers. What shall we
decide?" "Let them go"--said all unto Vasishtha. Hearing their words,
Vasishtha spake unto them, saying,-- "Come here, thou Siddhartha, and
Vijaya, and Jayanta, and Acokanandana. Do ye hear. I will tell you what
ye are to do. First going speedily to the royal residence by means of
swift horses, do you, renouncing grief, by my order speak these words of
mine unto Bharata, 'The priest as well as the counsellors have enquired
after your welfare. Do you at once set out. A business is at hand that
brooketh no delay on your part.' But ye must on no account communicate
unto him the exile of Rama, or the demise of the monarch, or the
destruction that hath befallen the Raghu race through this occasion. Do
ye, speedily taking silk apparel and excellent ornaments for king
Bharata, set off." Thereupon, having been furnished with the necessaries
for the journey, they bound for Kekaya went to their respective abodes,
mounted on goodly horses. Then having supplied themselves with the
necessaries of the journey, the envoys in consonance with Vasistha's
injunction, speedily went away. Having proceeded by the west of
Aparatala, they in the middle crossed the Malini, and went towards the
north of Pralamva. Then crossing the Ganga at Hastinapura, and arriving
at Panchala, they proceeded westward through Kurujangala. And beholding
watery expanses filled with blown blossoms, and rivers containing
pellucid waters, the envoys proceeded apace on account of the errand
they had on hand. And they darted past the Saradanda overflowing with
delightful water, beautiful, and haunted by fowls of various kinds. Then
on the western bank of the stream, coming upon a tree called
Satyapayachana presided by a deity, and bowing down unto the tree and
going round it, they entered the city of Kulinga. And having passed
Teyobibhabana and arrived at Abhikala, they crossed the sacred stream
Ikshumati belonging to the Ikshwakus for generations. Beholding here
Brahmanas versed in the Vedas drinking water with their joined hands,
they went through Vahllika towards the mount Sudaman. There seeing the
foot-print of Vishnu, they, desirous of doing the bidding of their
master, proceeded a long way, viewing the Vipaca and the Salmali and
rivers and tanks and pools and ponds and sheets of water and various
kinds of lions and tigers and deer and elephants. And with their
vehicles fatigued, the ambassadors, on account of the great distance of
the way, speedily reached that best of cities, Girivraja. And for
pleasing their master, for the preservation of the people, and enabling
Bharata to assume the reins of government, those envoys, casting aside
negligence, swiftly entered the city in the night.
SECTION LXIX.
The very same night that the envoys entered the city, Bharata saw an
evil dream. And seeing that evil dream during the short hours, the son
of that king of kings exceedingly burned in grief. And rinding him
aggrieved, his sweet speeched associates, endeavouring to chase the
heaviness, began to converse on a variety of subjects. Some played on
instruments; some for the purpose of pacifying his mind, danced (the
courtezans); others performed scenes variously fraught with the
sentiment of mirth. But although his friends intending to allay his
agitation set about enacting passages calculated to amuse family
circles, that magnanimous descendant of Raghu did not indulge in
laughter. Then a dear friend addressed Bharata, as he sat surrounded by
his friends, "Surrounded by your friends, why do you not, my friend,
join in the mirth?" Thus asked by his friend, Bharata answered, "Listen
why this depression has overtaken me. In a dream I beheld my father,
pale, with his hair loosely flowing about, plunging from the summit of a
mountain into a dirty pool filled with cow-dung. And I saw him floating
on a sink of cow-dung, and yet with a momentary laugh drinking oil by
means of his joined hands. Then feeding on rice mixed with sessame, he
again and again hanging his head down, dives into oil with his limbs
rubbed with oil. And in my dream I saw the ocean dried up, and the moon
fallen on the earth, and the earth as if invaded by enfolding darkness,
and the tusk of the elephant on which the monarch rides falling in
fragments, and flaming fire suddenly extinguished, and the earth rent,
and the trees withered, and all the mountains befching smoke. . And I
saw the king seated on a sable seat of iron, clad in a sable garb; and
women black and yellow beating him. And bearing a garland of red
flowers, with his body daubed with red sandal, he was fast proceeding to
the south in a car yoked with asses. And women clad in red garment were
laughing at him, and a grim-visaged Rakshasa was seen by me as dragging
him. This was the dream that I saw this terrible night. Either I, or
Rama, or the king, or Lakshmana is to breathe our last. The smoke of the
funeral pyre of him will be shortly visible that goes in the car yoked
with asses. It is for this reason that I am poor of spirit, and that I
do not respond to your words. Further, my throat is parched, and my mind
ill at ease. Ground of fear find I none, yet am I subject to fear. My
voice is untuned, and my grace fled, and I begin to despise my life, nor
know I the reason why. Bringing to mind this various-looking dream which
I had not thought of before, and remembering the king of
incomprehensible presence, this fear goeth not from my heart."
SECTION LXX.
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