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Book II: [Antaḥpuravihāro]
[Life in the Palace]
ā janmano janmajarāṁtakasya tasyātmajasyātmajitaḥ sa rājā |
ahanyahanyarthagajāśvamitrairvṛddhiṁ yayau siṁdharivāṁbuvegaiḥ || 2.1
1. From the time of the birth of that son of his, who, the true master of himself, was to end all birth and old age, the king increased day by day in wealth, elephants, horses, and friends as a river increases with its influx of waters.
dhanasya ratnasya ca tasya tasya kṛtākṛtasyaiva ca kāṁcanasya |
tadā hi naikātmanidhīnavāpi manorathasyāpyatibhārabhūtān || 2.2
2. Of different kinds of wealth and jewels, and of gold, wrought or unwrought, he found I suppose avāpi to be used as a middle aorist like abodhi (cf, Śiśup. i, 3). Should we read avāpa?01 treasures of manifold variety, I take naikātman as ‘of manifold nature’.02 surpassing even the capacity of his desires.
ye padmakalpairapi ca dvipeṁdrairna maṁḍalaṁ śakyamihābhinetum |
madotkaṭā haimavatā gajāste vināpi yatnādupatasthurenam || 2.3
3. Elephants from Himavat, raging with rut, whom not even princes of elephants like Padma Mahāpadma is the name of the elephant which supports the world in the South.03 could teach to go round in circles, came without any effort and waited on him.
saṁcukṣubhe cāsya puraṁ turaṁgairbalena maitryā ca dhanena cāptaiḥ || 2.4
4. His city was all astir with the crowds of horses, some adorned with various marks and decked with new golden trappings, others unadorned and with long flowing manes, — suitable alike in strength, gentleness, and costly ornaments. I read āptaiḥ.04
puṣṭāśca tuṣṭāśca tadāsya rājye sādhvyo 'rajaskā guṇavatpayaskāḥ |
udagravatsaiḥ sahitā babhūvurbahvyo bahukṣīraduhaśca gāvaḥ || 2.5
5. And many fertile cows, with tall calves, gathered in his kingdom, well nourished and happy, gentle and without fierceness, and producing excellent milk.
madhyasthatāṁ tasya ripurjagāma madhyasvabhāvaḥ prayayau suhṛttvam |
viśeṣato dārḍhyamiyāya mitraṁ dvāvasya pakṣāvaparastu nāśam || 2.6
6. His enemies became indifferent; indifference grew into friendship; his friends became specially united; were there two sides, — one passed into oblivion.
tathāsya maṁdānilameghaśabdaḥ saudāminīkuṁḍalamaṁḍitāṁgaḥ |
vināśmavarṣāśanipātadoṣaiḥ kāle ca deśe pravavarṣa devaḥ || 2.7
7. Heaven rained in his kingdom in due time and place, with the sound of gentle winds and clouds, and adorned with wreaths of lightning, and without any drawback of showers of stones or thunderbolts.
ruroha saṁyak phalavadyathārtu tadākṛtenāpi kṛṣiśrameṇa |
tā eva caivauṣadhayo rasena sāreṇa caivābhyadhikā babhūvuḥ || 2.8
8. A fruitful crop sprang up according to season, even without the labour of ploughing; Tadā 'kṛtenāpi kṛṣiśrameṇa.05 and the old plants grew more vigorous in juice and substance.
śarīrasaṁdehakare 'pi kāle saṁgrāmasaṁmarda iva pravṛtte |
svasthāḥ sukhaṁ caiva nirāmayaṁ ca prajajñire garbhadharāśca nāryaḥ || 2.9
9. Even at that crisis which threatens danger to the body like the collision of battle, pregnant women brought forth in good health, in safety, and without sickness.
yacca pratibhvo vibhave 'pi śakye na prārthayaṁti sma narāḥ parebhyaḥ |
abhyarthitaḥ sūkṣmadhano 'pi cāyaṁ tadā na kaścidvimukho babhūva || 2.10
10. And whereas men do not willingly ask from others, even where a surety's property is available, I read pratibhvo, though it should be pratibhuvo.06 — at that time even one possessed of slender means turned not his face away when solicited.
nāśe vadho baṁdhuṣu nāpyadātā naivāvrato nānṛtiko na hiṁsraḥ |
āsīttadā kaścana tasya rājye rājño yayāteriva nāhuṣasya || 2.11
11. There was no ruin nor murder, Could nāsaubadho (C) mean ‘there was no murderer of anyone’?07 — nay, there was not even one ungenerous to his kinsmen, no breaker of obligations, none untruthful nor injurious, — as in the days of Yayāti the son of Nahuṣa.
udyānadevāyatanāśramāṇāṁ kūpaprapāpuṣkariṇīvanānām |
cakruḥ kriyāstatra ca dharmakāmāḥ pratyakṣataḥ svargamivopalabhya || 2.12
12. Those who sought religious merit performed sacred works and made gardens, temples, and hermitages, wells, cisterns, lakes, and groves, having beheld heaven as it were visible before their eyes.
muktaśca durbhikṣabhayāmayebhyo hṛṣṭo janaḥ svargamivābhireme |
patnīṁ patirvā mahiṣī patiṁ vā parasparaṁ na vyabhiceratuśca || 2.13
13. The people, delivered from famine, fear, and sickness, dwelt happily as in heaven; and in mutual contentment husband transgressed not against wife, nor wife against husband.
kaścitsiṣeve rataye na kāmaṁ kāmārthamarthaṁ na jugopa kaścit |
kaściddhanārthaṁ na cacāra dharmaṁ dharmāya kaścinna cakāra hiṁsām || 2.14
14. None pursued love for mere sensual pleasure; none hoarded wealth for the sake of desires; none practised religious duties for the sake of gaining wealth; none injured living beings for the sake of religious duty.
steyādibhiścāpyabhitaśca naṣṭaṁ svasthaṁ svacakraṁ paracakramuktam |
kṣemaṁ subhikṣaṁ ca babhūva tasya purāṇyaraṇyāni yathaiva rāṣṭre || 2.15
15. On every side theft and its kindred vices disappeared; his own dominion was in peace and at rest from foreign interference; The Tibetan seems to have read paraśokamuktam for paracakramuktam.08 prosperity and plenty belonged to him, and the cities in his realm were (healthy) like the forests. Cf. VIII, 13. If we read araṇyasya we must translate these lines, ‘the cities in his kingdom seemed part of the forest champaign.’ This line appears to be untranslated in the Tibetan.09
tadā hi tajjanmani tasya rājño manorivādityasutasya rājye |
cacāra harṣaḥ praṇanāśa pāpmā jajvāla dharmaḥ kaluṣaḥ śaśāma || 2.16
16. When that son was born it was in that monarch's kingdom as in the reign of Manu the son of the Sun, — gladness went everywhere and evil perished; right blazed abroad and sin was still.
evaṁvidhā rājasutasya tasya sarvārthasiddhiśca yato babhūva |
tato nṛpastasya sutasya nāma sarvārthasiddho 'yamiti pracakre || 2.17
17. Since at the birth of this son of the king such a universal accomplishment of all objects took place, the king in consequence caused the prince's name to be Sarvārthasiddha. He by whom all objects are accomplished.10
devī tu māyā vibudharṣikalpaṁ dṛṣṭvā viśālaṁ tanayaprabhāvam |
jātaṁ praharṣaṁ na śaśāka soḍhuṁ tato 'vināśāya divaṁ jagāma || 2.18
18. But the queen Māyā, having seen the great glory of her new-born son, like some Ṛṣi of the gods, could not sustain the joy which it brought; and that she might not die she went to heaven.
tataḥ kumāraṁ suragarbhakalpaṁ snehena bhāvena ca nirviśeṣam |
mātṛṣvasā mātṛsamaprabhāvā saṁvardhayāmātmajavadbabhūva || 2.19
19. Then the queen's sister, with an influence like a mother's, undistinguished from the real mother in her affection or tenderness, brought up as her own son the young prince who was like the offspring of the gods.
tataḥ sa bālārka ivodayasthaḥ samīrito vahnirivānilena |
krameṇa samyagvavṛdhe kumārastārādhipaḥ pakṣa ivātamaske || 2.20
20. Then like the young sun on the eastern mountain or the fire when fanned by the wind, the prince gradually grew in all due perfection, like the moon in the fortnight of brightness.
tato mahārhāṇi ca candanāni ratnāvalīścauṣadhibhiḥ sagarbhāḥ |
mṛgaprayuktānrathakāṁśca haimānācakrire 'smai suhṛdālayebhyaḥ || 2.21
21. Then they brought him as presents from the houses of his friends costly unguents of sandalwood, and strings of gems exactly like wreaths of plants, and little golden carriages yoked with deer;
vayo 'nurūpāṇi ca bhūṣaṇāni hiraṇmayā hastimṛgāśvakāśca |
rathāśca gāvo vasanaprayuktā gaṁtrīśca cāmīkararūpyacitrāḥ || 2.22
22. Ornaments also suitable to his age, and elephants, deer, and horses made of gold, Cf. Satyavat's toy horses in Mahābn. III, 16670.11 carriages and oxen decked with rich garments, and carts Gaṁtrī has this meaning in the Amarakoṣa and Hemacandra.12 gay with silver and gold.
evaṁ sa taistairviṣayopacārairvayo 'nurūpairupacaryamāṇaḥ |
bālo 'pyabālapratimo babhūva dhṛtyā ca śaucena dhiyā śriyā ca || 2.23
23. Thus indulged with all sorts of such objects to please the senses as were suitable to his years, child as he was, he behaved not like a child in gravity, purity, wisdom, and dignity.
vayaśca kaumāramatītya madhyaṁ saṁprāpya bālaḥ sa hi rājasūnuḥ |
alpairahobhirbahuvarṣagamyā jagrāha vidyāḥ svakulānurūpāḥ || 2.24
24. When he had passed the period of childhood and reached that of middle youth, the young prince learned in a few days the various sciences suitable to his race, which generally took many years to master.
naiḥśreyasaṁ tasya tu bhavyamarthaṁ śrutvā purastādasitānmahārṣeḥ |
kāmeṣu saṁgaṁ janayāṁbabhūva vṛddhirbhavacchākyakulasya rājñaḥ || 2.25
25. But having heard before from the great seer Asita his destined future which was to embrace transcendental happiness, the anxious care The last pāda seems spurious as it is only found in C. I have tried to make some sense by reading buddhiḥ for vṛddiḥ.13 of the king of the present Śākya race turned the prince to sensual pleasures.
kulāttato 'smai sthiraśīlasaṁyutātsādhvīṁ vapurhrīvinayopapannām |
yaśodharāṁ nāma yaśoviśālāṁ tulyābhidhānaṁ śriyamājuhāva || 2.26
26. Then he sought for him from a family of unblemished moral excellence a bride possessed of beauty, modesty, and gentle bearing, of wide-spread glory, Yaśodharā by name, having a name well worthy of her, a very goddess of good fortune.
athāparaṁ bhūmipateḥ priyo 'yaṁ sanatkumārapratimaḥ kumāraḥ |
sārdhaṁ tayā śākyanareṁdravadhvā śacyā sahasrākṣa ivābhireme || 2.27
27. Then after that the prince, beloved of the king his father, he who was like Sanatkumāra, rejoiced in the society of that Śākya princess as the thousand-eyed (Indra) rejoiced with his bride Śacī.
kiṁcinmanaḥkṣobhakaraṁ pratīpaṁ kathaṁca paśyediti so 'nuciṁtya |
vāsaṁ nṛpo hyādiśati sma tasmai harmyodareṣveva na bhūpracāram || 2.28
28. ‘He might perchance see some inauspicious sight which could disturb his mind,’ — thus reflecting the king had a dwelling prepared for him apart from the busy press in the recesses of the palace.
tataḥ śarattoyadapāṁḍareṣu bhūmau vimāneṣviva raṁjiteṣu |
harmyeṣu sarvartusukhāśrayeṣu strīṇāmudārairvijahāra tūryaiḥ || 2.29
29. Then he spent his time in those royal apartments, furnished with the delights proper for every season, gaily decorated like heavenly chariots upon the earth, and bright like the clouds of autumn, amidst the splendid musical concerts of singing-women.
kalairhi cāmīkarabaddhakakṣairnārīkarāgrābhihatairmṛdaṁgaiḥ |
varāpsaronṛtyasamaiśca nṛtyaiḥ kailāsavattadbhavanaṁ rarāja || 2.30
30. With the softly-sounding tambourines beaten by the tips of the women's hands, and ornamented with golden rims, and with the dances which were like the dances of the heavenly nymphs, that palace shone like Mount Kailāsa.
vāgbhiḥ kalābhirlalitaiśca hārairmadaiḥ sakhelairmadhuraiśca hāsaiḥ |
taṁ tatra nāryo ramayāṁbabhūvurbhrūvaṁcitairardhanirīkṣitaiśca || 2.31
31. There the women delighted him with their soft voices, their beautiful pearl-garlands, their playful intoxication, their sweet laughter, and their stolen glances concealed by their brows.
tataśca kāmāśrayapaṁḍitābhiḥ strībhirgṛhīto ratikarkaśābhiḥ |
vimānapṛṣṭhānna mahīṁ jagāma vimānapṛṣthādiva puṇyakarmā || 2.32
32. Borne in the arms of these women well-skilled in the ways of love, and reckless in the pursuit of pleasure, he fell from the roof of a pavilion and yet reached not the ground, like a holy sage stepping from a heavenly chariot.
nṛpastu tasyaiva vivṛddhihetostadbhāvinārthena ca codyamānaḥ |
śame 'bhireme virarāma pāpādbheje damaṁ saṁvibabhāja sādhūn || 2.33
33. Meanwhile the king for the sake of ensuring his son's prosperity and stirred in heart by the destiny which had been predicted for him, delighted himself in perfect calm, ceased from all evil, practised all self-restraint, and rewarded the good.
nādhīravat kāmasukhe sasaṁje na saṁraraṁje viṣamaṁ jananyām |
dhṛtyeṁdriyāśvāṁścapalān vijigye baṁdhūṁśca paurāṁśca guṇairjigāya || 2.34
34. He turned to no sensual pleasures like one wanting in self-control; he felt no violent delight in any state of birth; Can jananī mean mātṛgrāma?14 he subdued by firmness the restless horses of the senses; and he surpassed his kindred and citizens by his virtues.
nādhyaiṣṭa duḥkhāya parasya vidyāṁ jñānaṁ śivaṁ yattu tadadhyagīṣṭa |
svābhyaḥ prajābhyo hi yathā tathaiva sarvaprajābhyaḥ śivamāśaśaṁse || 2.35
35. He sought not learning to vex another; such knowledge as was beneficent, that only he studied; he wished well to all mankind as much as to his own subjects.
taṁ bhāsuraṁ cāṁgirasādhidevaṁ yathāvadānarca tadāyuṣe saḥ |
juhāva havyānyakṛśe kṛśānau dadau dvijebhyaḥ kṛśanaṁ ca gāśca || 2.36
36. He worshipped also duly the brilliant (Agni) that tutelary god of the Aṅgirasas, for his son's long life; and he offered oblations in a large fire, and gave gold Or pearls? (kṛṣana.)15 and cows to the Brāhmans.
sasnau śarīraṁ pavituṁ manaśca tīrthāṁbubhiścaiva guṇāṁbubhiśca |
vedopadiṣṭaṁ samamātmajaṁ ca somaṁ papau śāṁtisukhaṁ ca hārdam || 2.37
37. He bathed to purify his body and mind with the waters of holy places and of holy feelings; and at the same time he drank the soma-juice as enjoined by the Veda, and the heartfelt self-produced happiness of perfect calm.
sāṁtvaṁ babhāṣe na ca nārthavadyajjajalpa tattvaṁ na ca vipriyaṁ yat |
sāṁtvaṁ hyatatvaṁ paruṣaṁ ca tattvaṁ hriyāśakannātmana eva vaktum || 2.38
38. He only spoke what was pleasant and not unprofitable; he discoursed about what was true and not ill-natured, he could not speak even to himself for very shame a false pleasant thing or a harsh truth.
iṣṭeṣvaniṣṭeṣu ca kāryavatsu na rāgadoṣāśrayatāṁ prapede |
śivaṁ siṣeve 'vyavahāralabdhaṁ yajñaṁ hi mene na tathā yathāvat || 2.39
39. In things which required to be done, whether they were pleasant or disagreeable, he found no reason either for desire or dislike; he pursued the advantageous which could be attained without litigation; Professor Max Müller would read vyavahāralabdham, ‘all bliss which could be obtained in the lower or vyāvahārika sphere’.16 he did not so highly value sacrifice.
āśāvate cābhigatāya sadyo deyāṁbubhistarṣamacecchidiṣṭa |
yuddhādṛte vṛttaparaśvadhena dvidarpamudvṛttamabebhidiṣṭa || 2.40
40. When a suppliant came to him with a petition, he at once hastened to quench his thirst with the water sprinkled on his gift; See Colebrooke's Essays, vol ii, p. 230, note; Manu IX, 168.17 and without fighting, by the battle-axe of his demeanour he smote down the arrogant armed with Cf, dviśavasam (madam), Rig-veda IX, 104, 2. Professor Kielhorn would suggest dviḍdarpam. The Tibetan, like the Chinese, gives no help here.18 double pride.
ekaṁ vininye sa jugopa sapta saptaiva tatyāja rarakṣa paṁca |
prāpa trivargaṁ bubudhe trivargaṁ jajñe dvivargaṁ prajahau dvivargam || 2.41
41. Thus he took away the one, and protected the seven; he abandoned the seven and kept the five; he obtained the set of three and learned the set of three; he understood the two and abandoned the two.
kṛtāgaso 'pi pratipādya vadhyānnājīghanannāpi ruṣā dadarśa |
babaṁdha sāṁtvena phalena caitāṁstyāgo 'pi teṣāṁ hyanapāyadṛṣṭaḥ || 2.42
42. Guilty persons, even though he had sentenced them to death, he did not cause to be killed nor even looked on them with anger; he bound them with gentle words and with the reform produced in their character, — even their release was accompanied by no inflicted injury.
ārṣāṇyacārītparamavratāni vairāṇyahāsīccirasaṁbhṛtāni |
yaśāṁsi cāpadguṇagaṁdhavaṁti rajāṁsyahāsīnmalinīkarāṇi || 2.43
43. He performed great religious vows prescribed by ancient seers; he threw aside hostile feelings long cherished; he acquired glory redolent with the fragrance of virtue; he relinquished all passions involving defilement.
na cājihīrṣīdbalimapravṛttaṁ na cācikīrṣītparavastvabhidhyām |
na cāvivakṣīddviṣatāmadharmaṁ na cādidhakṣīddhṛdayena manyum || 2.44
44. He desired not to take his tribute of one-sixth without acting as the guardian of his people; Cf. Indische Sprche, 568 (2nd ed.).19 he had no wish to covet another's property; he desired not to mention the wrong-doing of his enemies; nor did he wish to fan wrath in his heart.
tasmiṁstathā bhūmipatau pravṛtte bhṛtyāśca paurāśca tathaiva ceruḥ |
śamātmake cetasi viprasanne prayuktayogasya yatheṁdriyāṇi || 2.45
45. When the monarch himself was thus employed his servants and citizens followed his example, like the senses of one absorbed in contemplation whose mind is abstracted in profound repose.
kāle tataścārupayodharāyāṁ yaśodharāyāṁ suyaśodharāyām |
śauddhodanerāhusapatnavaktro jajñe suto rāhula eva nāmnā || 2.46
46. In course of time to the fair-bosomed Yaśodharā, — who was truly glorious in accordance with her name, — there was born from the son of Śuddhodana a son named Rāhula, with a face like the enemy of Rāhu. I.e. the sun or the moon, as eclipsed by the demon Rāhu.20
atheṣṭaputraḥ paramapratītaḥ kulasya vṛddhiṁ prati bhūmipālaḥ |
yathaiva putraprasave nanaṁda tathaiva pautraprasave nanaṁda || 2.47
47. Then the king who from regard to the welfare of his race had longed for a son and been exceedingly delighted [at his coming], — as he had rejoiced at the birth of his son, so did he now rejoice at the birth of his grandson.
pautrasya me putragato mamaiva snehaḥ kathaṁ syāditi jātaharṣaḥ |
kāle sa taṁ taṁ vidhimālalaṁbe putrapriyaḥ svargamivārurukṣan || 2.48
48. ‘O how can I feel that love which my son feels for my grandson?’ Thus thinking in his joy he at the due time attended to every enjoined rite like one who fondly loves his son and is about to rise to heaven.
sthitvā pathi prāthamakalpikānāṁ rājarṣabhāṇāṁ yaśasānvitānām |
śuklānyamuktvāpi tapāṁsyatapta yajñe ca hiṁsārahitairayaṣṭa || 2.49
49. Standing in the paths of the pre-eminent kings who flourished in primaeval ages, he practised austerities without laying aside his white garments, and he offered in sacrifice only those things which involved no injury to living creatures.
ajājvaliṣṭātha sa puṇyakarmā nṛpaśriyā caiva tapaḥśriyā ca |
kulena vṛttena dhiyā ca dīptastejaḥ sahasrāṁśurivotsisṛkṣuḥ || 2.50
50. He of holy deeds shone forth gloriously, in the splendour of royalty and the splendour of penances, conspicuous by his family and his own conduct and wisdom, and desirous to diffuse brightness like the sun.
svāyaṁbhuvaṁ cārcikamarcayitvā jajāpa putrasthitaye sthitaśrīḥ |
cakāra karmāṇi ca duṣkarāṇi prajāḥ sisṛkṣuḥ ka ivādikāle || 2.51
51. Having offered worship, he whose own glory was secure muttered repetitions of Vedic texts to Svayambhū for the safety of his son, and performed various ceremonies hard to be accomplished, like the god Ka in the first aeon wishing to create living beings.
tatjyāja śastraṁ vimamarśa śāstraṁ śamaṁ siṣeve niyamaṁ viṣehe |
vaśīva kaṁcidviṣayaṁ na bheje piteva sarvānviṣayān dadarśa || 2.52
52. He laid aside weapons and pondered the Śāstra, he practised perfect calm and underwent various observances, like a hermit he refused all objects of sense, he viewed all his kingdoms Viṣayāḥ seems used here in two senses, ‘kingdoms’ and ‘objects of sense’.21 like a father.
babhāra rājyaṁ sa hi putrahetoḥ putraṁ kulārthaṁ yaśase kulaṁ tu |
svargāya śabdaṁ divamātmahetordharmārthamātmasthitimācakāṁkṣa || 2.53
53. He endured the kingdom for the sake of his son, his son for his family, his family for fame, fame for heaven, heaven for the soul, — he only desired the soul's continuance for the sake of duty.
evaṁ sa dharmaṁ vividhaṁ cakāra sadbhirnipātaṁ śrutitaśca siddham |
dṛṣṭvā kathaṁ putramukhaṁ suto me vanaṁ na yāyāditi nāthamānaḥ || 2.54
54. Thus did he practise the various observances as followed by the pious and established from revelation, he asking himself, ‘now that he has seen the face of his son, how may my son be stopped from going to the forest?’
rirakṣiṣaṁtaḥ śriyamātmasaṁsthā rakṣaṁti putrān bhuvi bhūmipālāḥ |
putraṁ nareṁdraḥ sa tu dharmakāmo rarakṣa dharmādviṣayeṣvamuṁcat || 2.55
55. The prudent Lit.‘self-possessed,’ ātmasaṁsthāḥ. Or should we read ātmasaṁsthām, ‘wishing to keep their prosperity their own’?22 kings of the earth, who wish to guard their prosperity, watch over their sons in the world; but this king, though loving religion, kept his son from religion and set him free towards all objects of pleasure.
vanamanupamasattvā bodhisattvāstu sarve
viṣayasukharasajñā jagmurutpannaputrāḥ |
ata upacitakarmā rūḍhamūle 'pi hetau
sa ratimupasiṣeve bodhimāpannayāvat || 2.56
But all Bodhisattvas, those beings of pre-eminent nature, after knowing the flavour of worldly enjoyments, have departed to the forest as soon as a son is born to them; therefore he too, though he had accomplished all his previous destiny, even when the (final) motive had begun to germinate, still went on pursuing worldly pleasure up to the time of attaining the supreme wisdom.
iti śrībuddhacarite mahākāvye 'ntaḥpuravihāro nāma dvitīyaḥ sargaḥ || 2 ||
[Such is the second chapter in the great poem Śri Buddhacarita,
called Life in the Palace]
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