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Book I: [Bhagavatprasūtiḥ]
[The Birth of the Holy One] The chapter titles are not given by Cowell, and are taken from Johnston's version. There is no head-title in the original, but they can be inferred from the end-title.01
śriyaṁ parārdhyāṁ vidadhadvidhātṛjit tamo nirasyannabhibhūtabhānubhṛt |
nudannidāghaṁ jitacārucaṁdramāḥ sa vaṁdyate 'rhanniha yasya nopamā || 1.1* Verses marked with an asterick are omitted from Johnson's edition as being spurious.02
1. That Arhat is here saluted, who has no counterpart, — who, as bestowing the supreme happiness, surpasses (Brahman) the Creator, — who, as driving away darkness, vanquishes the sun, — and, as dispelling all burning heat, surpasses the beautiful moon.
āsīdviśālonnatasānulakṣmyā payodapaṁktyeva parītapārśvam |
udagradhiṣṇyaṁ gagaṇe 'vagāḍhaṁ puraṁ maharṣeḥ kapilasya vastu || 1.2*
2. There was a city, the dwelling-place Vastu seems to be used here for vāstu.03 of the great saint Kapila, having its sides surrounded by the beauty of a lofty broad table-land as by a line of clouds, and itself, with its high-soaring palaces, Dhiṣṇya.04 immersed in the sky.
sitonnateneva nayena hṛtvā kailāsaśailasya yadabhraśobhām |
bhramādupetān vahadaṁbuvāhān saṁbhāvanāṁ vā saphalīcakāra || 1.3*
3. By its pure and lofty system of government it, as it were, stole the splendour of the clouds of Mount Kailāsa, and while it bore the clouds which came to it through a mistake, it fulfilled the imagination which had led them thither. They had thought that it was Kailāsa.05
ratnaprabhodbhāsini yatra lebhe tamo na dāridryamivāvakāśam |
parārdhyapauraiḥ sahavāsatoṣāt kṛtasmitevātirarāja lakṣmīḥ || 1.4*
4. In that city, shining with the splendour of gems, darkness like poverty could find no place; prosperity shone resplendently, as with a smile, from the joy of dwelling with such surpassingly excellent citizens.
yadvedikātoraṇasiṁhakarṇairatnairdadhānaṁ prativeśama śobhām |
jagatyadṛṣṭveva samānamanyatspardhāṁ svagehairmitha eva cakre || 1.5*
5. With its festive arbours, its arched gateways and pinnacles, Or towers? (siṁhakarṇaiḥ)06 it was radiant with jewels in every dwelling; and unable to find any other rival in the world, it could only feel emulation with its own houses.
rāmāmukheṁdūn paribhūtapadmān yatrāpayāto 'pyavimanya bhānuḥ |
saṁtāpayogādiva vāri veṣṭuṁ paścātsamudrābhimukhaḥ pratasthe || 1.6*
6. There the sun, even although he had retired, was unable to scorn the moon-like faces of its women which put the lotuses to shame, and as if from the access of passion, hurried towards the western ocean to enter the (cooling) water.
śakyārjitānāṁ yaśasāṁ janena dṛṣṭvāṁtabhāvaṁ gamito 'yamindraḥ |
iti dhvajaiścārucalatpatākairyanmārṣṭumasyāṁkamivodayacchat || 1.7*
7. ‘Yonder Indra has been utterly annihilated by the people when they saw the glories For the genitive yaśasām, see Pāṇ. II, 3. 52 (adhīgartha).07 acquired by the Sakyas,’-uttering this scoff, the city strove by its banners with gay-fluttering streamers to wipe away every mark of his existence.
kṛtvāpi rātrau kumudaprahāsamiṁdoḥ karairyadrajatālayasthaiḥ |
sauvarṇaharmyeṣu gatārkapādairdivā sarojadyutimālalaṁbe || 1.8*
8. After mocking the water-lilies even at night by the moonbeams which rest on its silver pavilions, — by day it assumed the brightness of the lotuses through the sunbeams falling on its golden palaces.
mahībṛtāṁ mūrdhni kṛtābhiṣekaḥ śuddhodano nāma nṛpo 'rkabaṁdhuḥ |
adhyāśayo vā sphuṭapudarīkaṁ purādhirājaṁ tadalaṁcakāra || 1.9*
9. A king, by name Śuddhodana, of the kindred of the sun, anointed to stand at the head of earths monarchs, — ruling over the city, adorned it, as a bee-inmate a full-blown lotus. Vā is used for iva in Śiśup. Badha, III, 63, IV, 35; Meghad. 82. (Cf. infra, IV, 44.) Purādhirājam seems used adverbally. Cf. the line in Vikramorv. kusumāny āśerate shaṭpadāḥ. Could it mean ‘as a thought the lotus of the heart?’08
bhūbhṛtparārdhyo 'pi sapakṣa eva pravṛttadāno 'pi madānupetaḥ |
īśo 'pi nityaṁ samaḍṛṣṭipātaḥ saumyasvabhāvo 'pi pṛthupratāpaḥ || 1.10*
10. The very best of kings with his train ever near him, Also ‘though the highest of mountains, yet bearing his wings (uncut).’09 — intent on liberality yet devoid of pride; Or if applied to an elephant, ‘not in rut.’10 a sovereign, yet with an ever equal eye thrown on all, Or with a double meaning in īśa, ‘though like Śīva, yet with even eyes,’ i.e. not three.11 — of gentle nature and yet with wide-reaching majesty. Or ‘like the moon, yet widely burning (like the sun).’12
bhujena yasyābhihatāḥ pataṁto dviṣaddvipeṁdrāḥ samarāṁgaṇeṣu |
udvāṁtamuktāprakaraiḥ śirobhirbhaktyeva puṣpāṁjalibhiḥ praṇemuḥ || 1.11*
11. Falling smitten by his arm in the arena of battle, the lordly elephants of his enemies bowed prostrate with their heads pouring forth quantities of pearls as if they were offering handfuls of flowers in homage.
atipratāpādavadhūya śatrūnmahoparāgāniva tigmabhānuḥ |
udyotayāmāsa janaṁ samaṁtātpradarśayannāśrayaṇīyamārgān || 1.12*
12. Having dispersed his enemies by his preeminent majesty as the sun disperses the gloom of an eclipse, he illuminated his people on every side, showing them the paths which they were to follow.
dharmārthakāmā viṣayaṁ mitho 'nyaṁ na veśamācakramurasya nītyā |
vispardhamānā iva tūgrasiddheḥ sugocare dīptatarā babhūvuḥ || 1.13*
13. Duty, wealth, and pleasure under his guidance assumed mutually each other's object, but not the outward dress; yet as if they still vied together they shone all the brighter in the glorious career of their triumphant success.
udārasaṁkhyaiḥ sacivāirasaṁkhyaiḥ kṛtāgrabhāvaḥ sa udagrabhāvaḥ |
śaśī yathā bhairakṛtānyathābhaiḥ śakyeṁdrarājaḥ sutarāṁ rarāja || 1.14*
14. He, the monarch of the Śākyas, of native pre-eminence, but whose actual pre-eminence was brought about by his numberless councillors of exalted wisdom, shone forth all the more gloriously, like the moon amidst the stars shining with a light like its own. Or perhaps ‘shining with its light undimmed by the stars.’13
tasyātiśobhāvisṛtātiśobhā raviprabhevāstatamaḥ prabhāvā |
samagradevīnivahāgradevī babhūva māyāpagateva māyā || 1.15*
15. To him there was a queen, named Māyā, as if free from all deceit (māyā) — an effulgence proceeding from his effulgence, like the splendour of the sun when it is free from all the influence of darkness, a chief queen in the united assembly of all queens.
prajāsu māteva hitapravṛttā gurau jane bhaktirivānuvṛttā |
lakṣmīrivādhīśakule kṛtābhā jagatyabhūduttamadevatā yā || 1.16*
16. Like a mother to her subjects, intent on their welfare, — devoted to all worthy of reverence like devotion itself, — shining on her lord's family like the goddess of prosperity, — she was the most eminent of goddesses to the whole world.
kāmaṁ sadā strīcaritaṁ tamisraṁ tathāpi tāṁ prapya bhṛśaṁ vireje |
na hīṁdulekhāmupagamya śubhāṁ naktaṁ tathā saṁtamasatvameti || 1.17*
17. Verily the life of women is always darkness, yet when it encountered her, it shone brilliantly; thus the night does not retain its gloom, when it meets with the radiant crescent of the moon.
atīṁdriyenātmani duṣkuho 'yaṁ mayā jano yojayituṁ na śakyaḥ |
itīva sūkṣmāṁ prakṛtiṁ vihāya dharmeṇa sākṣādvihitā svamūrtiḥ || 1.18*
18. ‘This people, being hard to be roused to wonder in their souls, cannot be influenced by me if I come to them as beyond their senses,’ - so saying, Duty abandoned her own subtile nature and made her form visible.
cyuto 'tha kāyāttuṣitāt trilokīmudyotayannuttamabodhisattvaḥ |
viveśa tasyāḥ smṛta eva kukṣau naṁdāguhāyāmiva nāgarājaḥ || 1.19*
19. Then falling from the host of beings in the Tuṣita heaven, For tuṣitāt kāyāt, cf. tuṣite devanikāya apapannā, Divyāvad. p. 82; and tuṣitakāyika, Lalitav. ṣaḍdanta.14 and illumining the three worlds, the most excellent of Bodhisattvas suddenly entered at a thought into her womb, like the Nāga-king entering the cave of Nandā.
dhṛtvā himādridhavalaṁ guru ṣaḍviṣāṇāṁ
dānādhivāsitamukhaṁ dviradasya rūpam |
kukṣiṁ viveśa sa jagadvyasanakṣayāya || 1.20*
20. Assuming the form of a huge elephant white like Himālaya, armed with six tusks, with his face perfumed with flowing ichor, he entered the womb of the queen of king Śuddhodana, to destroy the evils of the world.
rakṣāvidhānaṁ prati lokapālā lokaikanāthasya divo 'bhijagmuḥ |
sarvatra bhāṁto 'pi hi caṁdrapādā bhajaṁti kailāsagirau viśeṣam || 1.21*
21. The guardians of the world hastened from heaven to mount watch over the world's one true ruler; thus the moonbeams, though they shine everywhere, are especially bright on Mount Kailāsa.
mayāpi taṁ kukṣigataṁ dadhānā vidyudvilāsaṁ jaladāvalīva |
dānābhivarṣaiḥ parito janānāṁ dāridryatāpaṁ śamayāṁcakāra || 1.22*
22. Māyā also, holding him in her womb, like a line of clouds holding a lightning-flash, relieved the people around her from the sufferings of poverty by raining showers of gifts.
sātaḥ purajanā devī kadācidatha luṁbinīm |
jagāmānumate rājñaḥ saṁbhūtottamadohadā || 1.23*
23. Then one day by the king's permission the queen, having a great longing in her mind, went with the inmates of the gynaeceum into the garden Lumbinī.
śākhāmālaṁbamānāyāḥ puṣpabhārāvalaṁbinīm |
devyāḥ kukṣiṁ vibhidyāśu bodhisattvo viniryayau || 1.24*
24. As the queen supported herself by a bough which hung laden with a weight of flowers, the Bodhisattva suddenly came forth, cleaving open her womb.
tataḥ prasannaśca babhūva puṣyastasyāśca devyā vratasaṁskṛtāyāḥ |
pārśvātsuto lokahitāya jajñe nirvedanaṁ caiva nirāmayaṁ ca || 1.25 (1.9)
25. From this point the Tibetan and Chinese versions agree more or less with the Sanskrit text. [Ed: Johnson's opening in Sanskrit, begins with verse 8, which he gives as: tasminvane śrīmati rājapatnau prasutikālaṁ samavekṣamāṇā | śayyāṁ vitānopahitāṁ prapede nārīsahasrairabhinandhamānā ||, and which he translates as follows: ‘In that glorious grove the queen percieved that the time of her delivery was at hand and, amidst the welcome of thousands of waiting-women, proceeded to a couch overspread with an awning.’]15At that time the constellation Puṣya was auspicious, and from the side of the queen, who was purified by her vow, her son was born for the welfare of the world, without pain and without illness.
prātaḥ payodādiva tigmabhānuḥ samudbhavanso 'pi ca mātṛkukṣeḥ |
sphuranmayūkhairvihatāṁdhakāraiścakāra lokaṁ kanakāvadātam || 1.26*
26. Like the sun bursting from a cloud in the morning, — so he too, when he was born from his mother's womb, made the world bright like gold, bursting forth with his rays which dispelled the darkness.
taṁ jātamātramatha kāṁcanayūpagauraṁ
prītaḥ sahasranayaṇaḥ śanakairagṛhṇāt
maṁdārapuṣpanikaraiḥ saha tasya mūrdhni
khānnirmale ca vinipetaturaṁbudhāre || 1.27*
27. As soon as he was born the thousand-eyed (Indra) well-pleased took him gently, bright like a golden pillar; and two pure streams of water fell down from heaven upon his head with piles of Mandāra flowers.
surapradhānaiḥ paridhāryamāṇo dehāṁśujālairanuraṁjayaṁstān |
saṁdhyābhrajāloparisaṁniviṣṭaṁ navoḍurājaṁ vijigāya lakṣmyā || 1.28*
28. Carried about by the chief suras, and delighting them with the rays that streamed from his body, he surpassed in beauty the new moon as it rests on a mass of evening clouds.
ūroryathaurvasya pṛthośca hastānmāṁdhāturiṁdrapratimasya mūrdhnaḥ |
kakṣīvataścaiva bhujāṁsadeśāttathāvidhaṁ tasya babhūva janma || 1.29 (1.10)
29. As was Aurva's birth from the thigh, Mahābh. I, 2610.16 and Pṛthu's from the hand, Viṣṇu Pur. I, 13.17 and Māndhātṛ's, who was like Indra himself, from the forehead, According to the Mahābh. III, l.10450, he was born from his father's left side, but cf. Viṣṇu Pur. IV, 2.18 and Kakṣīvat's from the upper end of the arm, The MSS. vary between bhujāṁśa and bhukāṁsa; we might conjecture bhujāgradeśāt, but bhujāṁśadeśāt is the only reading in V, 56. Beal I, 10 has ‘the armpit.’19 — thus too was his birth (miraculous).
krameṇa garbhādabhiniḥsṛtaḥ san babhau gataḥ khādiva yonyajātaḥ |
kalpeṣvanekeṣviva bhāvitātmā yaḥ saṁprajānan suṣuve na mūḍhaḥ || 1.30 (1.11)
30. Having thus in due time issued from the womb, he shone as if he had come down from heaven, he who had not been born in the natural way, — he who was born full of wisdom, not foolish, as if his mind had been purified by countless aeons of contemplation.
dīptyā ca dhairyeṇa śriyā rarāja bālo ravirbhūmimivāvatīrṇaḥ |
tathātidīpto 'pi nirīkṣyamāṇo jahāra cakṣūṁṣi yathā śaśāṁkaḥ || 1.31 (1.12)
31. With glory, fortitude, and beauty he shone like the young sun descended upon the earth; when he was gazed at, though of such surpassing brightness, he attracted all eyes like the moon.
sa hi svagātraprabhayojjvalaṁtyā dīpaprabhāṁ bhāskaravanmumoṣa |
mahārhajāṁbūnadacāruvarṇo vidyotayāmāsa diśaśca sarvāḥ || 1.32 (1.13)
32. With the radiant splendour of his limbs he extinguished like the sun the splendour of the lamps; with his beautiful hue as of precious gold he illuminated all the quarters of space.
anākulānyabjasamudgatāni niṣpeṣavaṁtyāyatavikramāṇi |
tathaiva dhīrāṇi padāni sapta saptarṣitārāsadṛśo jagāma || 1.33 (1.14)
33. Unflurried, with the lotus-sign in high relief, Abjasamudgatāni. Cf. Beal I, 16, note.20 far-striding, set down with a stamp, — seven such firm footsteps did he then take, — he who was like the constellation of the seven Ṛṣis.
bodhāya jāto 'smi jagaddhitārthamaṁtyā tathotpattiriyaṁ mameti |
caturdiśaṁ siṁhagatirvilokya vāṇīṁ ca bhavyārthakarīmuvāca || 1.34 (1.15)
34. ‘I am born for supreme knowledge, for the welfare of the world, — thus this is my last birth,’ thus did he of lion gait, gazing at the four quarters, utter a voice full of auspicious meaning.
khātprasrute caṁdramarīciśubhre dve vāridhāre śiśiroṣṇavīrye |
śarīrasaukhyārthamanuttarasya nipetaturmūrdhani tasya saumye || 1.35 (1.16)
35. Two streams of water bursting from heaven, bright as the moon's rays, having the power of heat and cold, fell down upon that peerless one's benign head to give refreshment to his body.
śrīmadvitāne kanakojjvalāṁge vaiḍūryapāde śayane śayānam |
yadgauravātkāṁcanapadmahastā yakṣādhipāḥ saṁparivārya tasthuḥ || 1.36 (1.17)
36. His body lay on a bed with a royal canopy and a frame shining with gold, and supported by feet of lapis lazuli, and in his honour the yakṣa-lords stood round guarding him with golden lotuses in their hands.
māyātanūjasya divaukasaḥ khe yasya prabhāvātpraṇataiḥ śirobhiḥ |
ādhārayan pāṇdaramātapatraṁ bodhāya jepuḥ paramāśiṣaśca || 1.37 (1.18)
37. The gods in homage to the son of Māyā, with their heads bowed at his majesty, held up a white umbrella in the sky and muttered the highest blessings on his supreme wisdom.
mahoragā dharmaviśeṣatarṣādbuddheṣvatīteṣu kṛtādhikārāḥ |
yamavyajan bhaktiviśiṣṭanetrā maṁdārapuṣpaiḥ samavākiraṁśca || 1.38 (1.19)
38. The great dragons Mahoragāḥ.21 in their great thirst for the Law, Cf. infra, śloka 54.22 — they who had had the privilege of waiting on the past Buddhas, — gazing with eyes of intent devotion, fanned Avyajan.23 him and strewed Mandāra flowers over him.
tathāgatotpādaguṇena tuṣṭāḥ śuddhādhivāsāśca viśuddhasattvāḥ |
devā nanaṁdurvigate 'pi rāge magnasya duḥkhe jagato hitāya || 1.39 (1.20)
39. Gladdened through the influence of the birth of the Tathāgata, the gods of pure natures and inhabiting pure abodes Śuddhādhivāsāḥ.24 were filled with joy, though all passion was extinguished, for the sake of the world reading hitāya.25 drowned in sorrow.
yasmin prasūte girirājakīlā vātāhatā nauriva bhūścacāla |
sacaṁdanā cotpalapadmagarbhā papāta vṛṣṭirgagaṇādanabhrāt || 1.40 (1.21)
40. When he was born, the earth, though fastened down by (Himālaya) the monarch of mountains, shook like a ship tossed by the wind; and from a cloudless sky there fell a shower full of lotuses and water-lilies, and perfumed with sandalwood.
vātā vavuḥ sparśasukhā manojñā divyāni vāsāṁsyavapātayaṁtaḥ |
sūryaḥ sa evābhyadhikaṁ cakāśe jajvāla saumyārciranīrito 'gniḥ || 1.41 (1.22)
41. Pleasant breezes blew soft to the touch, dropping down heavenly garments; the very sun, though still the same, shone with augmented light, and fire gleamed, unstirred, with a gentle lustre.
prāguttare cāvasathapradeśe kūpaḥ svayaṁ prādurabhūtsitāṁbuḥ |
aṁtaḥ purāṇyāgatavismayāni yasmin kriyāstīrtha iva pracakruḥ || 1.42 (1.23)
42. In the north-eastern part of the dwelling a well of pure water appeared of its own accord, wherein the inhabitants of the gynaeceum, filled with wonder, performed their rites as in a sacred bathing-place.
dharmārthibhirbhūtagaṇaiśca divyaistaddarśanārthaṁ balamāpa pūraḥ |
kautūhalenaiva ca pādapaiśca prapūjayāmāsa sagaṁdhapuṣpaiḥ || 1.43 (1.24)
43. Through the troops of heavenly visitants, who came seeking religious merit, the pool itself received strength to behold Buddha, and by means of its trees bearing flowers and perfumes it eagerly offered him worship.
puṣpadumāḥ svaṁ kusumaṁ pukulluḥ sasīraṇodrāmitadiksugaṁdhi |
susaṁbhramadnṛgavadhūpagītaṁ bhujaṁgaṁvṛdāpihitāttavātam || 1.44*
44. The flowering trees at once produced their blossoms, while their fragrance was borne aloft in all directions by the wind, accompanied by the songs of bewildered female bees, while the air was inhaled and absorbed by the many snakes (gathering near). Serpents are called vāyubhakṣa. See Ind. Spruche, III, 4738, and Raghuvaṁsa XIII, 12. Cf. also infra, VII, 15.26
kvacit kvaṇattūryamṛdaṁgagītairvīṇāmukuṁdāmurajādibhiśca |
svīṇāṁ calatkuṁḍalabhūṣitānāṁ virājitaṁ cobhayapārścatastat || 1.45*
45. Sometimes there resounded Varājitam, ‘it was manifested by.’ Can that mean ‘then’ or ‘there?’27 on both sides songs mingled with musical instruments and tabours, and lutes also, drums, tambourines, and the rest, from women adorned with dancing bracelets.
yadrājaśāstraṁ bhṛguraṁgirā vā na cakraturvaṁśakarāvṛṣī tau |
tayoḥ sutau tau ca sasarjatustatkālena śukraśca bṛhaspatiśca || 1.46 (1.41)
46. We learn from śloka (verse) 52 that this is a speech uttered by the Brahmans of the court.28‘That royal law which neither Bhṛgu nor Aṅgiras ever made, those two great seers the founders of families, their two sons Śukra and Vṛhaspati left revealed at the end.
sārasvataścāpi jagāda naṣṭaṁ vedaṁ punaryaṁ dadṛśurna pūrvam |
vyāsastathainaṁ bahudhā cakāra na yaṁ vaśiṣṭhaḥ kṛtavānaśaktiḥ || 1.47 (1.42)
47. ‘Yea, the son of Sarasvatī The Viṣṇu Pur. (III,3) says that Sārasvata arranged the Vedas in the ninth age, as Vaśiṣṭa in the eighth.29 I proclaimed that lost Veda which they had never seen in former ages, — Vyāsa rehearsed that in many forms, which Vaśiṣṭha helpless could not compile;
vālmīkinādaśca sasarja padyaṁ jagraṁtha yanna cyavano mahārṣiḥ |
cikitsitaṁ yacca cakāra nātriḥ paścāttadātreya ṛṣirjagāda || 1.48 (1.43)
48. ‘The voice of Vālmīki uttered its poetry which the great seer Cyavana could not compose; and that medicine which Atri never invented the wise son of Atri Ātreya is the proclaimer of the Caraka-saṁhitā.30 proclaimed after him;
yacca dvijatvaṁ kuśiko na lebhe tadgādhanaḥ sūnuravāpa rājan |
velāṁ samudre sagaraśca dadhre nekṣvākavo yāṁ prathamaṁ babaṁdhuḥ || 1.49 (1.44)
49. ‘That Brahmanhood which Kuśika never attained, — his son, O king, found out the means to gain it; (so) Sagara made a bound for the ocean, which even the Ikṣvākus had not fixed before him.
ācāryakaṁ yogavidhau dvijānāmaprāptamanyairjanako jagāma |
khyātāni karmāṇi ca yāni śauraiḥ śūrādayasteṣvabalā babhūvuḥ || 1.50 (1.45)
50. ‘Janaka attained a power of instructing the twice-born in the rules of Yoga which none other had ever reached; Cf. Chandogya Upan. V, 3,7.31 and the famed feats of the grandson of Śūra Read Śaureḥ for Śauraiḥ.32 (Kriṣṇa) Śūra and his peers were powerless to accomplish.
tasmātpramāṇaṁ na vayo na kālaḥ kaścitkvacicchraiṣṭhyamupaiti loke |
rājñāmṛṣīṇāṁ ca hitāni tāni kṛtāni putrairakṛtāni pūrvaiḥ || 1.51 (1.46)
51. ‘Therefore it is not age nor years which are the criterion; different persons win pre-eminence in the world at different places; those mighty exploits worthy of kings and sages, when left undone by the ancestors, have been done by the sons.’
evaṁ nṛpaḥ pratyayitairdvijaistairāśvāsitaścāpyabhinaṁditaśca |
śaṁkāmaniṣṭāṁ vijahau manastaḥ praharṣamevādhikamāruroha || 1.52 (1.47)
52. The king, being thus consoled and congratulated by those well-trusted Brāhmans, dismissed from his mind all unwelcome suspicion and rose to a still higher degree of joy;
prītaśca tebhyo dvijasattamebhyaḥ satkārapūrvaṁ pradadau dhanāni |
bhūyādayaṁ bhūmipatiryathokto yāyājjarāmetya vanāni ceti || 1.53 (1.48)
53. And well-pleased he gave to those most excellent of the twice-born rich treasures with all due honour, — ‘May he become the ruler of the earth according to your words, and may he retire to the woods when he attains old age.’
athau nimittaiśca tapobalācca tajjanma janmāṁtakarasya buddhvā |
śākyeśvarasyālayamājagāma saddharmatarṣādasito mahārṣiḥ || 1.54 (1.49)
54. Then having learned by signs and through the power of his penances this birth of him who was to destroy all birth, the great seer Asita in his thirst for the excellent Law Cf. śloka (verse) 38a.33 came to the palace of the Śākya king.
taṁ brahmavidbrahmavidāṁ jvalaṁtaṁ brāhmyā śriyā caiva tapaḥśriyā ca |
rājño gururgauravasatkriyābhyāṁ praveśayāmāsa nareṁdrasadma || 1.55 (1.50)
55. Him shining with the glory of sacred knowledge and ascetic observances, the king's own priest, — himself a special student among the students of sacred knowledge, — introduced into the royal palace with all due reverence and respect.
sa pārthivāṁtaḥpurasaṁnikarṣaṁ kumārajanmāgataharṣavegam |
viveśa dhīro balasaṁjñayaiva tapaḥprakarṣācca jarāśrayācca || 1.56 (1.51)
56. He entered into the precincts of the king's gynaeceum, which was all astir with the joy arisen from the birth of the young prince, — grave from his consciousness of power, his pre-eminence in asceticism, and the weight of old age.
tato nṛpastaṁ munimāsanasthaṁ pādyārghyapūrvaṁ pratipūjya samyak |
nimaṁtrayāmāsa yathopacāraṁ purā vasiṣṭhaṁ sa ivāṁtidevaḥ || 1.57 (1.52)
57. Then the king, having duly honoured the sage, who was seated in his seat, with water for the feet and an arghya offering, invited him (to speak) with all ceremonies of respect, as did Antideva See IX, 20, 60. C reads Atideva, i.e. Indra? [The Tibetan reads Antadeva, ‘in the end dwelling god’ or ‘end having god.’ H.W.]34 in olden time to Vaśiṣṭha:
dhanyo 'smyanugrāhyamidaṁ kulaṁ me yanmāṁ didṛkṣurbhagavānupetaḥ |
ājñāpyatāṁ kiṁ karavāṇi saumya śiṣyo 'smi viśraṁbhitumarhasīti || 1.58 (1.53)
58. ‘I am indeed fortunate, this my family is the object of high favour, that thou shouldst have come to visit me; be pleased to command what I should do, O benign one; I am thy disciple, be pleased to show thy confidence in me.’
evaṁ nṛpeṇopanimaṁtritaḥ sansarveṇa bhāvena muniryathāvat |
savismayotphullaviśāladṛṣṭirgaṁbhīradhīrāṇi vacāṁsyuvāca || 1.59 (1.54)
59. The sage, being thus invited by the king, filled with intense feeling as was due, uttered his deep and solemn words, having his large eyes opened wide with wonder:
mahātmani tvayyupapannametat priyātithau tyāgini dharmakāme |
sattvānvayajñānavayo 'nurūpā snigdhā yadevaṁ mayi te matiḥ syāt || 1.60 (1.55)
60. ‘This is indeed worthy of thee, great-souled as thou art, fond of guests, liberal and a lover of duty, — that thy mind should be thus kind towards me, in full accordance with thy nature, family, wisdom, and age.
etacca tadyena nṛparṣayaste dharmeṇa sūkṣmāṇi dhanānyapāsya |
nityaṁ tyajaṁto vidhivadbabhūvustapobhirāḍhyā vibhavairdaridrāḥ || 1.61 (1.56)
61. ‘This is the true way in which those seer kings of old, rejecting through duty all trivial riches, Or, ‘all riches which were trifling in comparison with duty.’35 have ever flung them away as was right, — being poor in outward substance but rich in ascetic endurance.
prayojanaṁ yattu mamopayāne tanme śṛṇu prītimupehi ca tvam |
divyā mayā divyapathe śrutā vāgbodhāya jātastanayastaveti || 1.62 (1.57)
62. ‘But hear now the motive for my coming and rejoice thereat; a heavenly voice has been heard by me in the heavenly path, that thy son has been born for the sake of supreme knowledge.
śrutvā vacastacca manaśca yuktvā jñātvā nimittaiśca tato 'smyupetaḥ |
didṛkṣayā śākyakuladhvajasya śakradhvajasyeva samucchritasya || 1.63 (1.58)
63. ‘Having heard that voice and applied my mind thereto, and having known its truth by signs, I am now come hither, with a longing to see the banner of the Śākya race, as if it were Indra's banner being set up.’ In allusion to a festival in parts of India; cf. Schol. Raghuvaṁsa IV, 3. (Cf. Mrs Guthrie's Year in an Indian Fort, vol. ii.)36
ityetadevaṁ vacanaṁ niśamya praharṣasaṁbhrāṁtagatirnareṁdraḥ |
ādāya dhātryaṁkagataṁ kumāraṁ saṁdarśayāmāsa tapodhanāya || 1.64 (1.59)
64. Having heard this address of his, the king, with his steps bewildered with joy, took the prince, who lay on his nurse's side, and showed him to the holy ascetic.
cakrāṁkapādaṁ sa tathā mahārṣirjālāvanaddhāṁgulipāṇipādam |
sorṇabhruvaṁ vāraṇavastikośaṁ savismayaṁ rājasutaṁ dadarśa || 1.65 (1.60)
65. Thus the great seer beheld the king's son with wonder, — his foot marked with a wheel, his fingers and toes webbed, with a circle of hair between his eyebrows, and signs of vigour like an elephant.
dhātryaṁkasaṁviṣṭamavekṣya cainaṁ devyaṁkasaṁviṣṭamivāgnisūnum |
babhūva pakṣmāṁtarivāṁcitāśrurniśvasya caivaṁ tridivonmukho 'bhūt || 1.66 (1.61)
66. Having beheld him seated on his nurse's side, like the son of Agni (Skanda) seated on Devī's side, he stood with the tears hanging on the ends of his eyelashes, I adopt Prof. Keilhorn's suggestion, pakṣmāntavilaṁbitāśruḥ. (Añjita might mean ‘curved on the eyelashes.’)37 and sighing he looked up towards heaven.
dṛṣṭvāsitaṁ tvaśrupariplutākṣaṁ snehāttu putrasya nṛpaścakaṁpe |
sagadgadaṁ bāṣpakaṣāyakaṁṭhaḥ papraccha ca prāṁjalirānatāṁgaḥ || 1.67 (1.62)
67. But seeing Asita with his eyes thus filled with tears, the king was agitated through his love for his son, and with his hands clasped and his body bowed he thus asked him in a broken voice choked with weeping,
svalpāṁtaraṁ yasya vapurmuneḥ syādbahvadbhutaṁ yasya ca janma dīptam |
yasyottamaṁ bhāvinamāttha cārthaṁ taṁ prekṣya kasmāttava dhīra vāṣpaḥ || 1.68 (1.63)
68. ‘One whose beauty has little to distinguish it from that of a divine sage, Or, reading mune, ‘one who age is so small, O sage.’38 and whose brilliant birth has been so wonderful, and for whom thou hast prophesied a transcendent future, — wherefore, on seeing him, do tears come to thee, O reverend one?
api sthirāyurbhagavan kumāraḥ kaccinna śokāya mama prasūtaḥ |
labdhaḥ kathaṁcit salilāṁjalirme na khalvimaṁ pātumupaiti kālaḥ || 1.69 (1.64)
69. ‘Is the prince, O holy man, destined to a long life? Surely he cannot be born for my sorrow. Kaccinna śokāya mama prasūtaḥ.39 I have with difficulty obtained a handful of water, surely it is not death which comes to drink it.
apyakṣayaṁ me yaśaso nidhānaṁ kacciddhruvo me kulahastasāraḥ |
api prayāsyāmi sukhaṁ paratra supte 'pi putre 'nimiṣaikacakṣuḥ || 1.70 (1.65)
70. ‘Tell me, is the hoard of my fame free from destruction? Is this chief prize of my family secure ? Shall I ever depart happily to another life, — I who keep one eye ever awake, even when my son is asleep? Obscure.40
kaccinna me jātamaphullameva kulaprabālaṁ pariśoṣabhāgi |
kṣipraṁ vibho brūhi na me 'sti śāṁtiḥ snehaṁ sute vetsi hi bāṁdhavānām || 1.71 (1.66)
71. ‘Surely this young shoot of my family is not born barren, destined only to wither! Speak quickly, my lord, I cannot wait; thou well knowest the love of near kindred for a son.’
ityāgatāvegamaniṣṭabuddhyā buddhvā nareṁdraṁ sa* munirbabhāṣe |
mā bhūnmatiste nṛpa kācidanyā niḥsaṁśayaṁ tadyadavocamasmi || 1.72 (1.67)
72. Knowing the king to be thus agitated through his fear of some impending evil, the sage thus addressed him: ‘Let not thy mind, O monarch, be disturbed, — all that I have said is certainly true. I take asmi as meaning aham (aham ityarthāvyayam), or should we read asti?41
nāsyānyathātvaṁ prati vikriyā me svāṁ vaṁcanāṁ tu prati viklavo 'smi |
kālo hi me yātumayaṁ ca jāto jātikṣayasyāsulabhasya boddhā || 1.73 (1.68)
73. ‘I have no feeling of fear as to his being subject to change, but I am distressed for mine own disappointment. It is my time to depart, and this child is now born, — he who knows that mystery hard to attain, the means of destroying birth.
vihāya rājyaṁ viṣayeṣvanāsthastīvraiḥ prayatnairadhigamya tattvam |
jagatyayaṁ mohatamo nihaṁtuṁ jvaliṣyati jñānamayo hi sūryaḥ || 1.74 (1.69)
74. Having forsaken his kingdom, indifferent to all worldly objects, and having attained the highest truth by strenuous efforts, he will shine forth as a sun of knowledge to destroy the darkness of illusion in the world.
uttārayiṣyatyayamuhyamānamārttaṁ jagajjñānamahāplavena || 1.75 (1.70)
75. ‘He will deliver by the boat of knowledge the distressed world, borne helplessly along, from the ocean of misery which throws up sickness as its foam, tossing with the waves of old age, and rushing with the dreadful onflow of death.
prajñāṁbuvegāṁ sthiraśīlavaprāṁ samādhiśītāṁ vratacakravākām |
asyottamāṁ dharmanadīṁ pravṛttāṁ tṛṣṇārditaḥ pāsyati jīvalokaḥ || 1.76 (1.71)
76. ‘The thirsty world of living beings will drink the flowing stream of his Law, bursting forth with the water of wisdom, enclosed by the banks of strong moral rules, delightfully cool with contemplation, and filled with religious vows as with ruddy geese.
duḥkhārditebhyo viṣayāvṛtebhyaḥ saṁsārakāṁtārapathasthitebhyaḥ |
ākhyāsyati hyeṣa vimokṣamārgaṁ mārgapranaṣṭebhya ivādhvagebhyaḥ || 1.77 (1.72)
77. ‘He will proclaim the way of deliverance to those afflicted with sorrow, entangled in objects of sense, and lost in the forest-paths of worldly existence, as to travellers who have lost their way.
vidahyamānāya janāya loke rāgāgnināyaṁ viṣayeṁdhanena |
prahlādamādhāsyati dharmavṛṣṭyā vṛṣṭyā mahāmegha ivātapāṁte || 1.78 (1.73)
78. ‘By the rain of the Law he will give gladness to the multitude who are consumed in this world with that fire of desire whose fuel is worldly objects, as a great cloud does with its showers at the end of the hot season.
tṛṣṇārgalaṁ mohatamaḥkapāṭaṁ dvāraṁ prajānāmapayānahetoḥ |
vipāṭayiṣyatyayamuttamena saddharmatāḍena durāsadena || 1.79 (1.74)
79. ‘He will break open for the escape of living beings that door whose bolt is desire and whose two leaves are ignorance and delusion, — with that excellent blow of the good Law which is so hard to find.
svairmohapāśaiḥ pariveṣṭitasya duḥkhābhibhūtasya nirāśrayasya |
lokasya saṁbudhya ca dharmarājaḥ kariṣyate baṁdhanamokṣameṣaḥ || 1.80 (1.75)
80. ‘He, the king of the Law, when he has attained to supreme knowledge, will achieve the deliverance from its bonds of the world now overcome by misery, destitute of every refuge, and enveloped in its own chains of delusion.
tanmā kṛthāḥ śokamimaṁ prati tvam tatsaumya śocye hi manuṣyaloke |
mohena vā kāmasukhairmadādvā yo naiṣṭhikaṁ śroṣyati nāsya dharmam || 1.81 (1.76)
81. ‘Therefore make no sorrow for him, — that belongs rather, kind sire, to the pitiable world of human beings, who through illusion or the pleasures of desire or intoxication refuse to hear his perfect Law.
bhraṣṭasya tasmācca guṇādato me dhyānāni labdhvāpyakṛtārthataiva |
dharmasya tasyāśravaṇādahaṁ hi manye vipattiṁ tridive 'pi vāsam || 1.82 (1.77)
82. ‘Therefore since I have fallen short of that excellence, though I have accomplished all the stages of contemplation, my life is only a failure; since I have not heard his Law, I count even dwelling in the highest heaven a misfortune.’
iti śrutārthaḥ sasuhṛtsadārastyaktvā viṣādaṁ mumude nareṁdraḥ |
evaṁvidho 'yaṁ tanayo mameti mene sa hi svāmapi sāramattām || 1.83 (1.78)
83. Having heard these words, the king with his queen and his friends abandoned sorrow and rejoiced; thinking, ‘such is this son of mine,’ he considered that his excellence was his own.
āryeṇa mārgeṇa tu yāsyatīti ciṁtāvidheyaṁ hṛdayaṁ cakāra |
na khalvasau na priyadharmapakṣaḥ saṁtānanāśāttu bhayaṁ dadarśa || 1.84 (1.79)
84. But he let his heart be influenced by the thought, ‘he will travel by the noble path,’ — he was not in truth averse to religion, yet still he saw alarm at the prospect of losing his child.
atha munirasito nivedya tattvaṁ sutaniyataṁ sutaviklavāya rājñe |
sabahumatamudīkṣyamāṇarūpaḥ pavanapathena yathāgataṁ jagāma || 1.85 (1.80)
85. Then the sage Asita, having made known the real fate which awaited the prince to the king who was thus disturbed about his son, departed by the way of the wind as he had come, his figure watched reverentially in his flight.
kṛtamatiranujāsutaṁ ca dṛṣṭvā munivacanaśravaṇe pi tanmatau ca |
bahuvidhamanukaṁpayā sa sādhuḥ priyasutavadviniyojayāṁcakāra || 1.86 (1.81)
86. Having taken his resolution and having seen the son of his younger sister, This was Naradatta, see Lalitavistara, ch. vii. pp. 103, 110 (Foucaux).42 the saint, filled with compassion, enjoined him earnestly in all kinds of ways, as if he were his son, to listen to the sage's words and ponder over them.
narapatirapi putrajanmatuṣṭo viṣayamatāni vimucya baṁdhanāni |
kulasadṛśamacīkaradyathāvatpriyatanayaṁ tanayasya jātakarma || 1.87 (1.82)
87. The monarch also, being well-pleased at the birth of a son, having thrown off all those bonds called worldly objects, caused his son to go through the usual birth-ceremonies in a manner worthy of the family.
daśasu pariṇateṣvahaḥsu caivaṁ prayatamanāḥ parayā mudā parītaḥ |
akuruta japahomamaṁgalādyāḥ paramatamāḥ sa sutasya devatejyāḥ || 1.88 (1.83)
88. When ten days were fulfilled after his son's birth, with his thoughts kept under restraint, and filled with excessive joy, he offered for his son most elaborate sacrifices to the gods with muttered prayers, oblations, and all kinds of auspicious ceremonies.
api ca śatasahasrapūrṇasaṁkhyāḥ sthirabalavattanayāḥ sahemaśṛṁgīḥ |
anupagatajarāḥ payasvinīrgāḥ svayamadadātsutavṛddhaye dvijebhyaḥ || 1.89 (1.84)
89. And he himself gave to the Brāhmans for his son's welfare cows full of milk, with no traces of infirmity, golden-horned and with strong healthy calves, to the full number of a hundred thousand.
bahuvidhaviṣayāstato yatātmā svahṛdayatoṣakarīḥ kriyā vidhāya |
guṇavati divase śive muhūrte matimakaronmuditaḥ purapraveśe || 1.90 (1.85)
90. Then he, with his soul under strict restraint, having performed all kinds of ceremonies which rejoiced his heart, on a fortunate day, in an auspicious moment, gladly determined to enter his city.
dviradaradamayīmatho mahārhāṁ sitasitapuṣpabhṛtāṁ maṇipradīpām |
abhajata śivikāṁ śivāya devī tanayavatī praṇipatya devatābhyaḥ || 1.91 (1.86)
91. Then the queen with her babe having worshipped the gods for good fortune, occupied a costly palanquin made of elephants' tusks, filled with all kinds of white flowers, and blazing with gems.
puramatha purataḥ praveśya patnīṁ sthavirajanānugatāmapatyanāthām |
nṛpatirapi jagāma paurasaṁghairdivamamarairmaghavānivārcyamānaḥ || 1.92 (1.87)
92. Having made his wife with her child Apatyanāthām might also mean ‘having her child as her protector.’43 enter first into the city, accompanied by the aged attendants, the king himself also advanced, saluted by the hosts of the citizens, as Indra entering heaven, saluted by the immortals.
bhavanamatha vigāhya śākyarājo bhava iva ṣaṇmukhajanmanā pratītaḥ |
idamidamiti harṣapūrṇavaktro bahuvidhapuṣṭiyaśaskaraṁ vyadhatta || 1.93 (1.88)
93. The Śākya king, having entered his palace, like Bhava Sc. Śīva.44 well-pleased at the birth of Kārttikeya, Shaṇmukha.45 with his face full of joy, gave orders for lavish expenditure, showing all kinds of honour and liberality. Bahuvidhapuṣṭiyaśaskaram seems to be used as an adverb to vyadhatta, ‘he made expenditure.’46
iti narapatiputrajanmavṛddhyā sajanapadaṁ kapilāhvayaṁ puraṁ tat |
dhanadapuramivāpsaro 'vakīrṇaṁ muditamabhūnnalakūvaraprasūtau || 1.94 (1.89)
94. Thus at the good fortune of the birth of the king's son, that city surnamed after Kapila, with all the surrounding inhabitants, was full of gladness like the city of the lord of wealth, Kuvera.47 crowded with heavenly nymphs, at the birth of his son Nalakūvara.
iti śrībuddhacarite mahākāvye bhagavatprasūtirnāma prathamaḥ sargaḥ || 1 ||
[Such is the first chapter in the great poem Śri Buddhacarita, called The Birth of the Holy One] The end-titles are not translated in Cowell's version, nor in Johnston's, but can be inferred from the Chapter Titles given by the latter, which are again omitted by Cowell.48
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