Book IV: [Strīvighātano]
[The Women Rejected]

tatastasmāt purodyānāt kautūhalacalekṣaṇāḥ |
pratyujjagmurnṛpasutaṁ prāptaṁ varamiva striyaḥ || 4.1

1. Then from that city-garden, with their eyes restless in excitement, the women went out to meet the prince as a newly-arrived bridegroom;

abhigamya ca tāstasmai vismayotphullalocanāḥ |
cakrire samudācāraṁ padmakośanibhaiḥ karaiḥ || 4.2

2. And when they came up to him, their eyes wide open in wonder, they performed their due homage with hands folded like a lotus-calyx.

tasthuśca parivāryainaṁ manmathākṣiptacetasaḥ |
niścalaiḥ prītivikacaiḥ pibaṁtya iva locanaiḥ || 4.3

3. Then they stood surrounding him, their minds overpowered by passion, as if they were drinking him in with their eyes motionless and blossoming wide with love.

taṁ hi tā menire nāryaḥ kāmo vigrahavāniti |
śobhitaṁ lakṣaṇairdīptaiḥ sahajairbhūṣaṇairiva || 4.4

4. Some of the women verily thought that he was Kāma incarnate, — decorated as he was with his brilliant signs as with connate ornaments.

saumyatvāccaiva dhairyācca kāścidenaṁ prajajñire |
avatīrṇo mahīṁ sākṣād sudhāṁśuścaṁdramā iva || 4.5

5. Others thought from his gentleness and majesty that it was the moon with its ambrosial beams as it were visibly come down to the earth.

tasya tā vapuṣākṣiptā nirgrahītuṁ jajṛṁbhire |
anyonyaṁ dṛṣṭibhirgatvā śanaiśca viniśaśvasuḥ || 4.6

6. Others, smitten by his beauty, yawned Cf. Sāhitya Darp. § 155, 13.01 as if to swallow him, and fixing their eyes on each other, softly sighed.

evaṁ tā dṛṣṭimātreṇa nāryo dadṛśureva tam |
na vyājahrurna jahasuḥ prabhāveṇāsya yaṁtritāḥ || 4.7

7. Thus the women only looked upon him, simply gazing with their eyes, — they spoke not, nor did they smile, controlled by his power.

tāstathā tu nirāraṁbhā dṛṣṭvā praṇayaviklavāḥ |
purohitasuto dhīmānudāyī vākyamabravīt || 4.8

8. But having seen them thus listless, bewildered in their love, the wise son of the family priest, Udāyin, thus addressed them:

sarvāḥ sarvakalājñāḥ stha bhāvagrahaṇapaṁḍitāḥ |
rūpacāturyasaṁpannāḥ svaguṇairmukhyatāṁ gatāḥ || 4.9

9. ‘Ye are all skilled in all the graceful arts, proficients in understanding the language of amorous sentiments, possessed of beauty and gracefulness, thorough masters in your own styles.

śobhayata guṇairebhirapi tānuttarān kurūn |
kuverasyāpi ca krīḍaṁ prāgeva vasudhāmimām || 4.10

10. ‘With these graces of yours ye may embellish even the Northern Kurus, yea, even the dances Professor Bühler suggests cākrīḍam, cf. śloka (verse) 28.02 of Kuvera, much more this little earth.

śaktāścālayituṁ yūyaṁ vītarāgānṛṣīnapi |
apsarobhiśca kalitān grahītuṁ vibudhānapi || 4.11

11. ‘Ye are able to move even sages who have lost all their desires, and to ensnare even the gods who are charmed by heavenly nymphs.

bhāvajñānena hāvena cāturyādrūpasaṁpadā |
strīṇāmeva ca śaktāḥ stha saṁrāge kiṁ punarnṛṇām || 4.12

12. ‘By your skill in expressing the heart's feelings, by your coquetry, your grace, and your perfect beauty, ye are able to enrapture even women, how much more easily men.

tāsāmevaṁvidhānāṁ vo niyuktānāṁ svagocare |
iyamevaṁvidhā ceṣṭā na tuṣṭo 'smyārjavena vaḥ || 4.13

13. ‘You thus skilled as ye are, each set I read niyuktānām for viyuktānām.03 in her own proper sphere, — such as this is your power, I am not satisfied with your simplicity [when you profess to find him beyond your reach].

idaṁ navavadhūnāṁ vo hrīnikuṁcitacakṣuṣām |
sadṛśaṁ ceṣṭitaṁ hi syādapi vā gopayoṣitām || 4.14

14. ‘This timid action of yours would be fit for new brides, their eyes closed through shame, — or it might be a blandishment worthy even of the wives of the cowherds. Is this a reference to Kṛṣṇa's story? but cf. Weber, Ind. Antiquary, vol v, p. 254.04

yadyapi syādayaṁ vīraḥ śrīprabhāvānmahāniti |
strīṇāmapi mahatteja iti kāryo 'tra niścayaḥ || 4.15

15. ‘What though this hero be great by his exalted glory, yet "great is the might of women," let this be your firm resolve.

purā hi kāśisuṁdaryā veśavadhvā mahānṛṣiḥ |
tāḍito 'bhūt padanyāsāddurdharṣo daivatairapi || 4.16

16. ‘In olden time a great seer, hard to be conquered even by the gods, was spurned by a harlot, the beauty of Kāśi, planting her feet upon him.

maṁthālagautamo bhikṣurjaṁghayā bālamukhyayā |
piprīṣuśca tadarthārthaṁ vyasūn niraharat purā || 4.17

17. ‘The Bhikṣu Manthālagautama was also formerly spurned by Bālamukhyā with her leg, and wishing to please her he carried out dead bodies for her sake to be buried.

gautamaṁ dīrghatapasaṁ mahārṣiṁ dīrghajīvinam |
yoṣit saṁtoṣayāmāsa varṇasthānāvarā satī || 4.18

18. ‘And a woman low in standing and caste fascinated the great seer Gautama, though a master of long penances and old in years.

ṛṣyaśṛṁgaṁ munisutaṁ tathaiva strīṣvapaṁḍitam |
upāyairvividhaiḥ śāṁtā jagrāha ca jahāra ca || 4.19

19. ‘So Śāntā Rāmāy. I, 10 (Schleg. ed.).05 by her various wiles captivated and subdued the sage's son Ṛṣyaśṛṅga, unskilled in women's ways.

viśvāmitro maharṣiśca vigāḍho 'pi mahattapāḥ |
daśavarṣāṇyaraṇyastho ghṛtācyāpsarasā hṛtaḥ || 4.20

20. ‘And the great seer Viśvāmitra, though plunged in a profound penance, I would read mahat tapaḥ.06 was carried captive for ten years in the forests by the nymph Ghṛtācī. Rāmāy. IV, 35.07

evamādīnṛṣīṁstāṁstānanayan vikriyāṁ striyaḥ |
lalitaṁ pūrvavayasaṁ kiṁ punarnṛpateḥ sutam || 4.21

21. ‘Many such seers as these have women brought to shame — how much more then a delicate prince in the first flower of his age?

tadevaṁ sati viśrabdhaṁ prayatadhvaṁ tathā yathā |
iyaṁ nṛpasya vaṁśaśrīrito na syātparāṅmukhī || 4.22

22. ‘This being so, boldly put forth your efforts that the prosperity of the king's family may not be turned away from him.

yā hi kāścidyuvatayo haraṁti sadṛśaṁ janam |
nikṛṣṭotkṛṣṭayorbhāvaṁ yā gṛhṇaṁti tu tāḥ striyaḥ || 4.23

23. ‘Ordinary women captivate similar lovers; but they are truly women who subdue the natures of high and low.’

ityudāyivacaḥ śrutvā tā viddhā iva yoṣitaḥ |
samāruruhurātmānaṁ kumāragrahaṇaṁ prati || 4.24

24. Having heard these words of Udāyin these women as stung to the heart rose even above themselves for the conquest of the prince.

tā bhrūbhiḥ prekṣitairbhāvairhasitairlalitairgataiḥ |
cakrurākṣepikāśceṣṭā bhītabhītā ivāṁganāḥ || 4.25

25. With their brows, their glances, their coquetries, their smiles, their delicate movements, they made all sorts of significant gestures like women utterly terrified.

rājñastu viniyogena kumārasya ca mārdavāt |
jahruḥ kṣipramaviśraṁbhaṁ madena madanena ca || 4.26

26. But they soon regained their confidence Lit. ‘dispelled their want of confidence’.08 through the command of the king and the gentle temperament of the prince, and through the power of intoxication and of love.

atha nārījanavṛtaḥ kumāro vyacaradvanam |
vāsitāyūthasahitaḥ karīva himavadvanam || 4.27

27. Then surrounded by troops of women the prince wandered in the wood like an elephant in the forests of Himavat accompanied by a herd of females.

sa tasmin kānane ramye jajvāla strīpuraḥsaraḥ |
ākrīḍa iva babhrāje vivasvānapsarovṛtaḥ || 4.28

28. Attended by the women he shone in that pleasant grove, as the sun surrounded by Apsarasas in his royal garden.

madenāvarjitā nāma taṁ kāścittatra yoṣitaḥ |
kaṭhinaiḥ paspṛśuḥ pīnaiḥ saṁghaṭṭairvalgubhiḥ stanaiḥ || 4.29

29. There some of them, urged by passion, pressed him with their full firm bosoms in gentle collisions.

srastāṁsakomalālaṁbamṛdubāhulatābalā |
anṛtaṁ skhalitaṁ kācitkṛtvainaṁ sasvaje balāt || 4.30

30. Another violently embraced him after making a pretended stumble, — leaning on him with her shoulders drooping down, and with her gentle creeper-like arms dependent.

kācit tāmrādharoṣṭhena mukhenāsavagaṁdhinā |
viniśaśvāsa karṇe 'sya rahasyaṁ śrūyatāmiti || 4.31

31. Another with her mouth smelling of spirituous liquor, her lower lip red like copper, whispered in his ear, ‘Let my secret be heard.’

kācidājñāpayaṁtīva provācārdrānulepanā |
iha bhaktiṁ kuruṣveti hastaṁ saṁśliṣya lipsayā || 4.32

32. Another, all wet with unguents, as if giving him her command, clasped his hand eagerly and said, ‘Perform thy rites of adoration here.’

muhurmuhurmadavyājasrastanīlāṁśukāparā |
ālakṣyarasanā reje sphuradvidyudiva kṣapā || 4.33

33. Another, with her blue garments continually slipping down in pretended intoxication, stood conspicuous with her tongue visible like the night with its lightning flashing.

kāścitkanakakāṁcībhirmukharābhiritastataḥ |
babhramurdarśayaṁtyo 'sya śroṇīstanvaṁśukāvṛtāḥ || 4.34

34. Others, with their golden zones tinkling, wandered about here and there, showing to him their hips veiled with thin cloth.

cūtaśākhāṁ kusumitāṁ pragṛhyānyā lalaṁbire |
suvarṇakalaśaprakhyān darśayaṁtyaḥ payodharān || 4.35

35. Others leaned, holding a mango-bough in full flower, displaying their bosoms like golden jars.

kācitpadmavanādetya sapadmā padmalocanā |
padmavaktrasya pārśve 'sya padmaśrīriva tasthuṣī || 4.36

36. Another, coming from a lotus-bed, carrying lotuses and with eyes like lotuses, stood like the lotus-goddess Padmā, by the side of that lotus-faced prince.

madhuraṁ gītamanvarthaṁ kācitsābhinayaṁ jagau |
taṁ svasthaṁ codayaṁtīva vaṁcito 'sītyavekṣitaiḥ || 4.37

37. Another sang a sweet song easily understood and with the proper gesticulations, rousing him, self-subdued though he was, by her glances, as saying, ‘O how thou art deluded!’

śubhena vadanenānyā bhrūkārmukavikarṣiṇā |
prāvṛtyānucakārāsya ceṣṭitaṁ vīralīlayā || 4.38

38. Another, having armed herself Prāvṛtya.09 with her bright face, with its brow-bow drawn to its full, imitated his action, as playing the hero.

pīnavalgustanī kācidvātāghūrṇitakuṁḍalā |
uccairavajahāsainaṁ samāpnotu bhavāniti || 4.39

39. Another, with beautiful full bosoms, and having her earrings waving in the wind, I read vātāghūrṇita.10 laughed loudly at him, as if saying, ‘Catch me, sir, if you can!’

apayāntaṁ tathaivānyā babaṁdhurmālyadāmabhiḥ |
kāścitsākṣepamadhurairjagṛhurvacanāṁkuśaiḥ || 4.40

40. Some, as he was going away, bound him with strings of garlands, — others punished him with words like an elephant-driver's hook, gentle yet reproachful.

pratiyogārthinī kācidgṛhītvā cūtavallarīm |
idaṁ puṣpaṁ tu kasyeti papraccha madaviklavā || 4.41

41. Another, wishing to argue with him, seizing a mango-spray, asked, all bewildered with passion, ‘This flower, whose is it?’

kācitpuruṣavatkṛtvā gatiṁ saṁsthānameva ca |
uvācainaṁ jitaḥ strībhirjaya bhoḥ pṛthivīmimām || 4.42

42. Another, assuming a gait and attitude like those of a man, said to him, ‘Thou who art conquered by women, go and conquer this earth!’

atha loleksaṇā kācijjighraṁtī nīlamutpalam |
kiṁcinmadakalairvākyairnṛpātmajamabhāṣata || 4.43

43. Then another with rolling eyes, smelling a blue lotus, thus addressed the prince with words slightly indistinct in her excitement,

paśya bhartaścitaṁ cūtaṁ kusumairmadhugaṁdhibhiḥ |
hemapaṁjararuddho vā kokilo yatra kūjati || 4.44

44. ‘See, my lord, this mango covered with its honey-scented flowers, where the kokila sings, as if imprisoned in a golden cage.

aśoko dṛśyatāmeṣa kāmiśokavivardhanaḥ |
ruvaṁti bhramarā yatra dahyamānā ivāgninā || 4.45

45. ‘Come and see this aśoka tree, which augments lovers’ sorrows, — where the bees make a noise as if they were scorched by fire.

cūtayaṣṭyā samāśliṣṭo dṛśyatāṁ tilakadrumaḥ |
śuklavāsā iva naraḥ striyā pītāṁgarāgayā || 4.46

46. ‘Come and see this tilaka tree, embraced by a slender mango-branch, like a man in a white garment by a woman decked with yellow unguents.

phullaṁ kuruvakaṁ paśya nirmuktālaktakaprabham |
yo nakhaprabhayā strīṇāṁ nirbhartsita ivānataḥ || 4.47

47. ‘Behold this kuruvaka in flower, bright like fresh I read nirmuktam, which might mean ‘just exuded’, or the whole compound may mean (cf. Kum. Sambh. V, 34) ‘like a lip which has given up the use of pinguent’.11 resin-juice, which bends down as if it felt reproached by the colour of women's nails. Cf. Vikramorvaśī, Act 11, strī-nakha-pāṭalaṁ kuruvakam.12

bālāśokaśca nicito dṛśyatāmeṣa pallavaiḥ |
yo 'smākaṁ hastaśobhābhirlajjamāna iva sthitaḥ || 4.48

48. ‘Come and see this young aśoka, covered all over with new shoots, which stands as it were ashamed at the beauty of our hands.

dīrghikāṁ prāvṛtāṁ paśya tīrajaiḥ siṁduvārakaiḥ |
pāṁḍurāṁśukasaṁvītāṁ śayānāṁ pramadāmiva || 4.49

49. ‘See this lake surrounded by the sinduvāra shrubs growing on its banks, I read tīrajaiḥ sinduvārakaiḥ.13 like a fair woman reclining, clad in fine white cloth.

dṛśyatāṁ strīṣu māhātmyaṁ cakravāko hyasau jale |
pṛṣṭhataḥ preṣyavadbhāryāmanuvṛtyānugacchati || 4.50

50. ‘See the imperial power of females, — yonder ruddy-goose in the water goes behind his mate following her like a slave.

mattasya parapuṣṭasya ruvataḥ śrūyatāṁ dhvaniḥ |
aparaḥ kokilo 'nutkaḥ pratiśrutyeva kūjati || 4.51

51. ‘Come and listen to the notes of this intoxicated cuckoo as he sings, while another cuckoo sings as if consenting, wholly without care.

api nāma vihaṁgānāṁ vasaṁtenāhito madaḥ |
na tu ciṁtayataścittaṁ janasya prājñamāninaḥ || 4.52

52. ‘Would that thine was the intoxication of the birds which the spring produces, — and not the thought of a thinking man, ever pondering how wise he is!’

ityevaṁ tā yuvatayo manmathoddāmacetasaḥ |
kumāraṁ vividhaistaistairupacakramire nayaiḥ || 4.53

53. Thus these young women, their souls carried away by love, assailed the prince with all kinds of stratagems.

evamākṣipyamāṇo 'pi sa tu dhairyāvṛteṁdriyaḥ |
martavyamiti sodvego na jaharṣa na sismiye || 4.54

54. But although thus attacked, he, having his senses guarded by self-control, neither rejoiced nor smiled, thinking anxiously, ‘One must die.’

tāsāṁ tattvena vasthānaṁ dṛṣṭvā sa puruṣottamaḥ |
sasaṁvignena dhīreṇa ciṁtayāmāsa cetasā || 4.55

55. Having seen them in their real condition, For vasthānam cf. Maitri Upan. (Comm.) VI, 1.14 that best of men pondered with an undisturbed, I would read asaṁvignena.15 and stedfast mind.

kiṁ vinā nāvagacchaṁti capalaṁ yauvanaṁ striyaḥ |
yato rūpeṇa saṁpannaṁ jareyaṁ nāśayiṣyati || 4.56

56. ‘What is it that these women lack Kiṁ vinā.16 that they perceive not that youth is fickle? for this old age will destroy whatever has beauty.

nūnametā na paśyaṁti kasyacid rogasaṁplavam |
tathā hṛṣṭā bhayaṁ tyaktvā jagati vyādhidharmiṇi || 4.57

57. ‘Verily they do not see any one's plunge into disease, and so dismissing fear, they are joyous in a world which is all pain.

anabhijñāśca suvyaktaṁ mṛtyoḥ sarvāpahāriṇaḥ |
tathā svasthā nirudvegāḥ krīḍaṁti ca hasaṁti ca || 4.58

58. ‘Evidently they know nothing of death which carries all away; and so at ease and without distress they can sport and laugh.

jarāṁ mṛtyuṁ ca vyādhiṁ ca ko hi jānan sacetanaḥ |
svasthastiṣṭhan niṣīdedvā supedvā kiṁ punarhaset || 4.59

59. ‘What rational being, who knows of old age, death and sickness, could stand I would conjecture tiṣṭen.17 or sit down at his ease or sleep, far less laugh?

yastu dṛṣṭvā paraṁ jīrṇaṁ vyādhitaṁ mṛtameva ca |
svastho bhavati nodvigno yathācetāstathaiva saḥ || 4.60

60. ‘But he verily is like one bereft of sense, who, beholding another aged or sick or dead, remains self-possessed and not afflicted.

viyujyamāne 'pi tarau puṣpairapi phalairapi |
patati cchidyamāne vā taruranyo na śocate || 4.61

61. ‘(So) even when a tree is deprived of its flowers and fruits, or if it is cut down and falls, no other tree sorrows.’

iti dhyānaparaṁ dṛṣṭvā viṣayebhyo gataspṛham |
udāyī nītiśāstrajñastamuvāca suhṛttayā || 4.62

62. Seeing him thus absorbed in contemplation, with his desires estranged from all worldly objects, Udāyin, well skilled in the rules of policy, with kindly feelings addressed him:

ahaṁ nṛpatinā dattaḥ sakhā tubhyaṁ kṣamaḥ kila |
yasmāttvayi vivakṣā me tayā praṇayavattayā || 4.63

63. ‘Since I was appointed by the king as a fitting friend for thee, therefore I have a wish to speak to thee in this friendliness of my heart.

ahitāt pratiṣedhaśca hite cānupravartanam |
vyasane cāparityāgastrividhaṁ mitralakṣaṇam || 4.64

64. ‘To hinder from what is disadvantageous, to urge to what is advantageous — and not to forsake in misfortune, — these are the three marks of a friend.

so 'haṁ maitrīṁ pratijñāya puruṣārthātparāṅmukham |
yadi tvāṁ samupekṣeyaṁ na bhavenmitratā mayi || 4.65

65. ‘If I, after having promised my friendship, were not to heed when thou turnest away from the great end of man, there would be no friendship in me.

tadbravīmi suhṛdbhūtvā taruṇasya vapuṣmataḥ |
idaṁ na pratirūpaṁ te strīṣvadākṣiṇyamīdṛśam || 4.66

66. ‘Therefore I speak as thy friend, — such rudeness as this to women is not befitting for one young in years and graceful in person.

anṛtenāpi nārīṇāṁ yuktaṁ samanuvartanam |
tadvrīḍāparihārārthamātmaratyarthameva ca || 4.67

67. ‘It is right to woo a woman even by guile, this is useful both for getting rid of shame and for one's own enjoyment.

saṁnatiscānuvṛttiśca strīṇāṁ hṛdayabaṁdhanam |
snehasya hi guṇā yonirmānakāmāśca yoṣitaḥ || 4.68

68. ‘Reverential behaviour and compliance with her wishes are what binds a woman's heart; good qualities truly are a cause of love, and women love respect.

tadarhasi viśālākṣa hṛdaye 'pi parāṅmukhe |
rūpasyāsyānurūpeṇa dākṣiṇyenānuvartitum || 4.69

69. ‘Wilt thou not then, O large-eyed prince, even if thy heart is unwilling, seek to please them with a courtesy worthy of this beauty of thine?

dākṣiṇyamauṣadhaṁ strīṇāṁ dākṣiṇyaṁ bhūṣaṇaṁ param |
dākṣiṇyarahitaṁ rūpaṁ niṣpuṣpamiva kānanam || 4.70

70. ‘Courtesy is the balm of women, courtesy is the best ornament; beauty without courtesy is like a grove without flowers.

kiṁ vā dākṣiṇyamātreṇa bhāvenāstu parigrahaḥ |
viṣayān durlabhāṁllabdhvā na hyavajñātumarhasi || 4.71

71. ‘But of what use is courtesy by itself? let it be assisted by the heart's feelings; surely, when worldly objects so hard to attain are in thy grasp, thou wilt not despise them.

kāmaṁ paramiti jñātvā devo 'pi hi puraṁdaraḥ |
gautamasya muneḥ patnīmahalyāṁ cakame purā || 4.72

72. ‘Knowing that pleasure was the best of objects, even the god Puraṁdara (Indra) wooed in olden time Ahalyā the wife of the saint Gautama.

agastyaḥ prārthayāmāsa somabhāryāṁ ca rohiṇīm |
tasmāt tatsadṛśaṁ lebhe lopāmudrāmiti śrutiḥ || 4.73

73. ‘So too Agastya wooed Rohiṇī, the wife of Soma; and therefore, as Śruti saith, a like thing befell Lopāmudrā. Agastya's wife. This seems to refer to Lopāmudrā's words to her husband in Rig-veda I, 179; cf, also Mahābh. III, xcvii.18

autathyasya ca bhāryāyāṁ mamatāyāṁ mahātapāḥ |
mārutyāṁ janayāmāsa bharadvājaṁ vṛhaspatiḥ || 4.74

74. ‘The great ascetic Vṛhaspati begot Bharadvāja on Mamatā the daughter of the Maruts, the wife of Autathya. This should be Ututhya (cf. Mahābh. I, civ). Mamatā had Dīrghatamas by her husband and Bharadvāja by Vṛhaspati. The MSS, read Samatā.19

vṛhaspatermahiṣyāṁ ca juhvatyāṁ juhvatāṁ varaḥ |
budhaṁ vibudhadharmāṇaṁ janayāmāsa caṁdramāḥ || 4.75

75. ‘The Moon, the best of offerers, begat Budha of divine nature on the spouse of Vṛhaspati as she was offering a libation. She is called Tārā, Vṣṇu Pur. IV, 6.20

kālīm caiva purā kanyāṁ jalaprabhavasaṁbhavām |
jagāma yamunātīre jātarāgaḥ parāśaraḥ || 4.76

76. ‘So too in old time Parāśara, overpowered by passion on the bank of the Yamunā, lay with the maiden Kālī who was the daughter of the son of the Water (Agni).

mātaṁgyāmakṣamālāyāṁ garhitāyāṁ riraṁsayā |
kapiṁjalādaṁ tanayaṁ vasiṣṭho 'janayanmuniḥ || 4.77

77. ‘The sage Vaśiṣṭha through lust begot a son Kapiñjalāda on Akṣamālā a despised low-caste woman. Manu IX, 23.21

yayātiścaiva rājarṣirvayasyapi vinirgate |
viśvācyāpsarasā sārdhaṁ reme caitrarathe vane || 4.78

78. ‘And the seer-king Yayāti, even when the vigour of his prime was gone, sported in the Caitraratha forest with the Apsaras Viśvācī.

strīsaṁsargaṁ vināśāṁtaṁ pāṁḍurjñātvāpi kauravaḥ |
mādrīrūpaguṇākṣiptaḥ siṣeve kāmajaṁ sukham || 4.79

79. ‘And the Kaurava king Pāṇḍu, though he knew that intercourse with his wife would end in death, yet overcome by the beauty and good qualities of Mādrī yielded to the pleasures of love.

karālajanakaścaiva hṛtvā brāhmaṇakanyakām |
avāpa bhraṁśam apyeva na tu tyajecca manmatham || 4.80

80. ‘And so Karālajanaka, when he carried off the Brāhman's daughter, incurred loss of caste thereby, but he would not give up his love.

evamādyā mahātmāno viṣayān garhitānapi |
ratihetorbubhujire prāgeva guṇasaṁhitān || 4.81

81. ‘Great heroes such as these pursued even contemptible desires for the sake of pleasure, how much more so when they are praiseworthy of their kind?

tvaṁ punarnyāyataḥ prāptān balavān rūpavān yuvā |
viṣayānavajānāsi yatra saktamidaṁ jagat || 4.82

82. ‘And yet thou, a young man, possessed of strength and beauty, despisest enjoyments which rightly belong to thee, and to which the whole world is devoted.’

iti śrutvā vacastasya ślakṣṇamāgamasaṁhitam |
meghastanitanirghoṣaḥ kumāraḥ pratyabhāṣata || 4.83

83. Having heard these specious words of his, well-supported by sacred tradition, the prince made reply, in a voice like the thundering of a cloud:

upapannamidaṁ vākyaṁ sauhārdavyaṁjakaṁ tvayi |
atra ca tvānuneṣyāmi yatra mā duṣṭhu manyase || 4.84

84. ‘This speech manifesting affection is well-befitting in thee; but I will convince thee as to where thou wrongly judgest me.

nāvajānāmi viṣayāñjāne lokaṁ tadātmakam |
anityaṁ tu jaganmatvā nātra me ramate manaḥ || 4.85

85. ‘I do not despise worldly objects, I know that all mankind are bound up therein; but remembering that the world is transitory, my mind cannot find pleasure in them.

jarā vyādhiśca mṛtyuśca yadi na syādidaṁ trayam |
mamāpi hi manojñeṣu viṣayeṣu ratirbhavet || 4.86

86. ‘Old age, disease, and death — if these three things did not exist, I too should find my enjoyment in the objects that please the mind.

nityaṁ yadyapi hi strīṇāmetadeva vapurbhavet |
sasaṁvitkasya kāmeṣu tathāpi na ratiḥ kṣamā || 4.87

87. ‘Yet even though this beauty of women were to remain perpetual, still delight in the pleasures of desire would not be worthy of the wise man.

yadā tu jarayā pītaṁ rūpamāsāṁ bhaviṣyati |
ātmano 'pyanabhipretaṁ mohāttatra ratirbhavet || 4.88

88. ‘But since their beauty will be drunk up by old age, to delight therein through infatuation cannot be a thing approved even by thyself. Or ‘even by the soul’.22

mṛtyuvyādhijarādharmo mṛtyuvyādhijarātmabhiḥ |
ramamāṇo 'pyasaṁvignaḥ samāno mṛgapakṣibhiḥ || 4.89

89. ‘He who himself subject to death, disease, and old age, can sport undisturbed with those whose very nature implies death, disease, and old age, such a man is on a level with birds and beasts.

yadapyāttha mahātmānaste 'pi kāmātmakā iti |
saṁvego 'tra na kartavyo yadā teṣāmapi kṣayaḥ || 4.90

90. ‘And as for what thou sayest as to even those great men having become victims to desire, do not be bewildered by them, for destruction was also their lot.

māhātmyaṁ na ca tanmanye yatra sāmānyataḥ kṣayaḥ |
viṣayeṣu prasaktirvā yuktirvā nātmavattayā || 4.91

91. ‘Real greatness is not to be found there, where there is universally destruction, or where there is attachment to earthly objects, or a want of self-control.

yadapyātthānṛtenāpi strījane vartyatāmiti |
anṛtaṁ nāvagacchāmi dākṣiṇyenāpi kiṁcana || 4.92

92. ‘And when thou sayest, "Let one deal with women even by guile," I know nought about guile, even if it be accompanied with courtesy.

na cānuvartanaṁ tanme rucitaṁ yatra nārjavam |
sarvabhāvena saṁparko yadi nāsti dhigastu tat || 4.93

93. ‘That compliance too with a woman's wishes pleases me not, if truthfulness be not there; if there be not a union with one's whole soul and nature, then "out upon it" say I.

anṛte śraddadhānasya saktasyādoṣadarśinaḥ |
kiṁ hi vaṁcayitavyaṁ syājjātarāgasya cetasaḥ || 4.94

94. ‘A soul overpowered by passion, believing in falsehood, carried away by attachment and blind to the faults of its objects, — what is there in it worth being deceived?

vaṁcayaṁti ca yadyeva jātarāgāḥ parasparam |
nanu naiva kṣamaṁ draṣṭuṁ narāḥ strīṇāṁ nṛṇām striyaḥ || 4.95

95. ‘And if the victims of passion do deceive one another, — are not men unfit for women to look at and women for men?

tadevaṁ sati duḥkhārttaṁ jarāmaraṇabhoginam |
na māṁ kāmeṣvanāryeṣu pratārayitumarhasi || 4.96

96. Since then these things are so, thou surely wouldest not lead me astray into ignoble pleasures, — me afflicted by sorrow, and subject to old age and death?

aho 'tidhīraṁ balavacca te manaścaleṣu kāmeṣu ca sāradarśinaḥ |
bhaye 'pi tīvre viṣayeṣu sajjase nirīkṣamāṇo maraṇādhvani prajāḥ || 4.97

97. ‘Ah! thy mind must be very firm and strong, if thou canst find substance in the transitory pleasures of sense; even in the midst of violent alarm thou canst cling to worldly objects, when thou seest all created beings in the road of death.

ahaṁ punarbhīruratīvaviklavo jarāvipadvyādhibhayaṁ viciṁtayan |
labhe na śāṁtiṁ na dhṛtiṁ kuto ratiṁ niśāmayan dīptamivāgninā jagat || 4.98

98. ‘But I am fearful and exceedingly bewildered, as I ponder the terrors of old age, death, and disease; I can find no peace, no self-command, much less can I find pleasure, while I see the world as it were ablaze with fire.

asaṁśayaṁ mṛtyuriti prajānato narasya rāgo hṛdi yasya jāyate |
ayomayīṁ tasya paraimi cetanāṁ mahābhaye rakṣati yo na roditi || 4.99

99. ‘If desire arises in the heart of the man, who knows that death is certain, — I think that his soul must be made of iron, who restrains it in this great terror and does not weep.’

athau kumāraśca viniścayātmikāṁ cakāra kāmāśrayaghātinīṁ kathām |
janasya cakṣurgamanīyamaṁḍalo mahīdharaṁ cāstamiyāya bhāskaraḥ || 4.100

100. Then the prince uttered a discourse full of resolve and abolishing the objects of desire; and the lord of day, whose orb is the worthy centre of human eyes, departed to the Western Mountain.

tato vṛthādhāritabhūṣaṇasrajaḥ kalāguṇaiśca praṇayaiśca niṣphalaiḥ |
sva eva bhāve vinigṛhya manmathaṁ puraṁ yayurbhagnamanorathāḥ striyaḥ || 4.101

101. And the women, having worn their garlands and ornaments in vain, with their graceful arts and endearments all fruitless, concealing their love deep in their hearts, Reading sva eva bhāve from the Tibetan.23 returned to the city with broken hopes.

tataḥ purodyānagatāṁ janaśriyaṁ nirīkṣya sāyaṁ pratisaṁhṛtāṁ punaḥ |
anityatāṁ sarvagatāṁ viciṁtayan viveśa dhiṣṇyaṁ kṣitipālakātmajaḥ || 4.102

102. Having thus seen the beauty Reading śriyamfor striyam.24 of the troop of women who had gone out to the city-garden, now withdrawn in the evening, — the prince, pondering the transitoriness which envelopes all things, entered his dwelling.

tataḥ śrutvā rājā viṣayavimukhaṁ tasya tu mano
na śiśye tāṁ rātriṁ hṛdayagataśalyo gaja iva |
atha śrāṁto maṁtre bahuvividhamārge sasacivo
na so 'nyatkāmebhyo niyamanamapaśyatsutamateḥ || 4.103

103. Then the king, when he heard how his mind turned away from all objects of sense, could not lie down all that night, like an elephant with an arrow in its heart; but wearied in all sorts of consultation, he and his ministers could find no other means beside these (despised) pleasures to restrain his son's purpose.

iti śrībuddhacarite mahākāvye strīvighātano nāma caturthaḥ sargaḥ || 4 ||
[Such is the fourth chapter in the great poem Śri Buddhacarita,
called The Women Rejected]