Рамаяна: Том 1: Балаканда и Айодхьяканда · Часть 88 — 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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[176] 1 Minister. 2 Priest. 3 Heir-apparent. 4 General. 5 Warder. 6 Gatekeeper of the inner-apartment. 7 Jailor. 8 Treasurer. 9 Conveyer of the royal orders. 10 Pleaders. 11 Judges. 12 Members of the council. 13 Distributer of pay and provision to the army. 14 Journeymen. 15 Justice of the peace. 16 Protector of the frontiers of the kingdom. 17 Magistrate. 18 Guards of rivers, hills, forests, and fortresses. [177] Hunting, gambling, sleeping in the day, calumny, addiction to women, wine, dancing, singing, playing, and roving without purpose.-- T. [178] Five kinds of fortresses.--T. [179] Four kinds of means adopted for the governing and maintaining of a kingdom.--T. [180] Seven pillars of a kingdom including the sovereign, counsellors &c.-- T. [181] Eight kinds of manifestation of anger.--T. [182] Interest, desire and virtue.--T. [183] The Vedas; agriculture and commerce ac. politics.--T. [184] Peace, war. marching, halting, sowing dissensions, seeking protection.--T. [185] Twenty classes of men with whom peace should not be contracted.-- T. [186] These five are called _Prakritis_,--minister, treasure, territory, fortress, chastisement.--T. [187] Twelve classes of kings, who are ready to enter into a treaty, declare war or continue in a state of indifference.--T. [188] A fivefold marching out for war. SECTION CI. Knowing Bharata as devoted to his superior Rama along with his brother Lakshmana, asked him, "What for is this (visit of thine unto the woods)? I wish to hear as clearly related by thee the reason why clad in black deerskin and wearing matted locks, thou, leaving thy kingdom, hast come to these regions. It behoveth thee to tell me all this." Thus accosted by the high-souled Kakutstha, Kaikeyi's son, suppressing his grief by a strong effort, with joined hands said, "O noble one, forsaking us all, our father possessed of mighty arms, having performed this terrible task, in consequence of being urged by a woman, my mother Kaikeyi, hath gone to heaven afflicted with grief on account of his son, O repressor of foes. And she hath committed a signal sin capable of destroying her fame. And without obtaining the kingdom which she had coveted as the fruit of her action, a widow tried with grief, my mother will fall into a terrible hell. Now it behoves thee to extend thy favor unto me who have become thy slave. Do thou this very day get thyself installed in the kingdom, like unto Indra himself. All these subjects and our widowed mothers have come unto thee. It behoves thee to show thy favor unto them. Thou art the first-born; and meet it is that thou shouldst get thyself installed, O bestower of honor. Therefore do thou receive the kingdom righteously and fulfil the desire of thy friends. And like the autumnal Night on having the unclouded moon, let the entire Earth cease to be a widow on having thee, her lord. With bent head I beseech thee along with these counsellors. It behoves thee to show thy favor unto thy brother, disciple, and slave. Therefore, O chief of men, thou ought not to pass by this honored band of ancestral ministers, who have always been serving this race." Having said this, with tears flooding his eyes, the mighty-armed son of Kaikeyi, Bharata, again took Rama's feet on his head. Thereupon Rama embracing his brother Bharata resembling a mad elephant, and sighing again and again, said, "Of a high race, possessed of strength, endowed with energy, and vowed unto sterling worth of character, how can one like me commit sin for the sake of dominion? Fault find I none ever so small in thee, thou destroyer of foes. Nor doth it become thee from puerility to tax thy mother, O exceedingly wise one, O thou that art sinless, superiors may act as they list in relation to those wives and sons of theirs that are after their heart. And this also thou shouldst learn that wives, sons and disciples should always be obedient as has been held by the emancipated ones. O mild one, the monarch is competent to make me stay in the woods clad in black deer-skin, as to establish me in the monarchy. And, O thou conversant with morality, O foremost of those observing righteousness, in respect of virtuous conduct, a mother should be as much regarded (by a son) as a father is. How can I, O descendant of Raghu, having been told by my righteous father and mother--'Go to the woods'--act otherwise? Thou ought to receive the kingdom, Ayodhya, honored of men; and I ought to dwell in Dandaka dressed in bark. Having made this division of duties in the presence of all, and also enjoined this, the mighty monarch, Dacaratha, hath ascended heaven. That superior of all, even the virtuous king, is thy evidence. It behoves thee to enjoy that which hath been assigned unto thee by thy sire. And, O mild one, taking refuge in the forest of Dandaka for fourteen years, I will act the part that hath been set apart for me by my magnanimous father. What hath been assigned to me by that one respected by all men, my high-souled father resembling the lord of celestials himself, is my prime good; the masterdom of all the worlds I would decline (should it be opposed to the will of my sire)." SECTION CII. Hearing Rama's words, Bharata answered, "Deprived of the kingdom in consequence of my posteriority in point of birth, what doth regard for morality avail me? O best of men, even this morality has ever been established with reference to us, viz., that the eldest son of the king existing, a younger one cannot be the king. Do thou, therefore, O Raghava go along with me to the prosperous Ayodhya; and get thyself installed there for the behoof of our race. Although a king observing interest and virtue, and who towers above average humanity, hath been called a mortal, yet to me he is a very deity. While I was in Kekaya and thou wast in the forest, that intelligent monarch honored of the good, given to celebrating sacrifices, ascended heaven. As soon as thou hadst set out (for the forest) along with Sita and Lakshmana, the king borne down by grief and chagrin, went to heaven. O foremost of men, do thou arise, and offer water unto the spirit of our sire. Satrughna and I have ere this offered water unto (the departed). O Raghava, anything offered onto the (manes of the) ancestors by a beloved descendant, conduces to their eternal behoof; and thou wast the favorite of our father. Mourning thee and exceedingly desirous of seeing thee, his mind being fastened on thee and incapable of being turned away, deprived of thee, and smitten with grief on thy account, thy father departed this life, remembering thee." SECTION CIII.