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Book IX: [Kumàrànveùaõo]
[The Deputation to the Prince]
tatastadà maütripurohitau tau vàùpapratodàbhihatau nÔpeõa |
viddhau sadaèvàviva sarvayatnàtsauhàrdaèãghraü yayaturvanaü tat || 9.1
1. Then the two, the counsellor and the family priest, beaten by the king with his scourge of tears, went with every effort to that forest in the hurry of affection, like two noble horses goaded.
tamàèramam jàtaparièramau tàvupetya kàle sadÔèànuyàtrau |
ràjarddhimutsÔjya vinãtaceùñàvupeyaturbhàrgavadhiùõyameva || 9.2
2. Having come at last full of weariness to that hermitage, accompanied by a fitting train, Þ they dismissed their royal pomp and with sober gestures entered the abode of Bhàrgava.
tau nyàyatastaü pratipåjya vipraü tenàrcitau tàvapi cànuråpam |
kÔtàsanau bhàrgavamàsanasthaü chittvà kathàmåcaturàtmakÔtyam || 9.3
3. Having saluted that Bràhman with due respect, and having been honoured by him with due reverence in return, having seated themselves, plunging at once into the subject, they addressed Bhàrgava, who was likewise seated, concerning their errand.
èuddhaujasaþ èuddhavièàlakãrterikùvàkuvaüèaprabhavasya ràjÿaþ |
imaü janaü vettu bhavànadhãraü èrutagrahe maütraparigrahe ca || 9.4
4. `Let your honour know us to be respectively imperfect proficients in preserving the sacred learning and in retaining the state-counsels, Þ in the service of the monarch of the Ikùvàku race, pure in his valour and pure and wide in his glory.
tasyeüdrakalpasya jayaütakalpaþ putro jaràmÔtyubhayaü titãrùuþ |
ihàbhyupetaþ kila tasya hetoràvàmupetau bhagavànavaitu || 9.5
5. `His son, who is like Jayanta, while he himself is like Indra, has come here, it is said, desirous to escape from the fear of old age and death, Þ know that we two are come here on account of him.'
tau so 'bravãdasti sa dãrghabàhuþ pràptaþ kumàro na tu nàvabuddhaþ |
dharmo 'yamàvartaka ityavetya yàtastvaràóàbhimukho mumukùuþ || 9.6
6. He answered them, `That prince of the long arms did indeed come here, but not as one unawakened; "this dharma only brings us back again," Þ recognising this, he went off forthwith towards Aràóa, seeking liberation.'
tasmàttatastàvupalabhya tattvaü taü vipramàmaüttya tadaiva sadyaþ |
khinnàvakhinnàviva ràjaputraþ prasasratustena yataþ sa yàtaþ || 9.7
7. Then they two, having understood the true state of things, bade that Bràhman at once farewell, and wearied though they were, went on as if they were unwearied, thither whither the prince was gone.
yàütau tatastau sÔjayà vihãnamapaèyatàü taü vapuùà jvalaütam |
nÔpopaviùñaü pathi vÔkùamåle såryaü ghanàbhogamiva praviùñam || 9.8
8. As they were going, they saw him bereft of all ornaments, Is sÔjayà for srajà?01 but still radiant with his beauty, sitting like a king in the road at the foot of a tree, like the sun under the canopy of a cloud.
yànaü vihàyopayayau tatastaü purohito maütradhareõa sàrdham |
yathà vanasthaü sahavàmadevo ràmaü didÔkùurmuniraurvaèeyaþ || 9.9
9. Leaving his chariot, the family priest then went up to the prince with the counsellor, as the saint Aurvaèeya Agastya, the son of Urvaèã. Vàmadeva was Daèaratha's counsellor.02 went with Vàmadeva, wishing to see Ràma when he dwelt in the forest.
tàvarcayàmàsaturarhatastaü divãva èukràügirasau maheüdram |
pratyarcayàmàsa sa càrhatastau divãva èukràügirasau maheüdraþ || 9.10
10. They paid him honour as was fitting, as øukra and Aïgiras honoured Indra in heaven; and he in return paid due honour to them, as Indra in heaven to øukra and Aïgiras.
kÔtàbhyanujÿàvabhitastatastau niùãdatuþ èàkyakuladhvajasya |
virejatustasya ca saünikarùe punarvaså yogagatàviveüdoþ || 9.11
11. Then they, having obtained his permission, sat down near him who was the banner of the øàkya race; and they shone in his proximity like the two stars of the asterism Punarvaså in conjunction with the moon.
taü vÔkùamålasthamabhijvalaütaü purohito ràjasutaü babhàùe |
yathopaviùñaü divi pàrijàte vÔhaspatiþ èakrasutaü jayaütam || 9.12
12. The family priest addressed the prince who shone brightly as he sat at the foot of the tree, as VÔhaspati addressed Indra's son Jayanta, seated in heaven under the heavenly tree pàrijàta:
tvacchokaèalye hÔdayàvagàóhe mohaü gato bhåmitale muhårtam |
kumàra ràjà nayanàübuvarùo yattvàmavocattadidaü nibodha || 9.13
13. `O prince, consider for a moment what the king with his eyes raining tears said to thee, as he lay fainting on the ground with the arrow of thy sorrow plunged into his heart.
jànàmi dharmaü prati niècayaü te paraimi te 'cyàvinametamartham |
ahaü tvakàle vanasaüèrayàtte èokàgninàgnipratimena dahye || 9.14
14. ßI know that thy resolve is fixed upon religion, and I am convinced that this purpose of thine is unchanging; Conjectural. [The Tibetan reads the second line, khyodÊkyi obyuïÊvar ogyurÊvar donÊni esÊpao, `I know thy purpose which is about to arise (or has arisen) in thy mind'. Can they have read bhàvinam or bhàvitam? H.W.]03 but I am consumed with a flame of anguish like fire at thy flying to the woods at an inopportune time.
tadehi dharmapriya matpriyàrthaü dharmàrthameva tyaja buddhimetàm |
ayaü hi mà èokarayaþ pravÔddho nadãrayaþ kålamivàbhihaüti || 9.15
15. ßCome, thou who lovest duty, for the sake of what is my heart's desire, Þ abandon this purpose for the sake of duty; this huge swollen stream of sorrow sweeps me away as a river's torrent its bank.
meghàübukakùàdriùu yà hi vÔttiþ samãraõàrkàgnimahàèanãnàm |
tàü vÔttimasmàsu karoti èoko vikarùaõocchoùaõadàhabhedaiþ || 9.16
16. ßThat effect I read vÔttiþ.04 which is wrought in the clouds, water, the dry grass, and the mountains by the wind, the sun, the fire, and the thunderbolt, Þ that same effect this grief produces in us by its tearing in pieces, its drying up, its burning, and its cleaving.
tadbhuükùva tàvadvasudhàdhipatyaü kàle vanaü yàsyasi èàstradÔùñe |
aniùñabaüdhau kuru màpyupekùàü sarveùu bhåteùu dayà hi dharmaþ || 9.17
17. ßEnjoy therefore for a while the sovereignty of the earth, Þ thou shalt go to the forest at the time provided by the èàstras, Þ do not show disregard for thy unhappy kindred, Þ compassion for all creatures is the true religion.
na caiùa dharmo vana eva siddhaþ pure 'pi siddhirniyatà yatãnàm |
buddhièca yatnaèca nimittamatra vanaü ca liügaü ca hi bhãrucihnam || 9.18
18. ßReligion is not wrought out only in the forests, the salvation of ascetics can be accomplished even in a city; thought and effort are the true means; the forest and the badge are only a coward's signs.
maulãdharairaüsaviùaktahàraiþ keyåraviùñabdhasrajairnareüdraiþ |
lakùmyaükamadhye parivartamànaiþ pràpto gÔhasthairapi mokùadharmaþ || 9.19
19. ßLiberation has been attained even by householders, Indras among men, who wore diadems, and carried strings of pearls suspended on their shoulders, whose garlands were entangled with bracelets, and who lay cradled in the lap of Fortune.
dhruvànujau yau balivajrabàhå vaibhràjamàùàóhamathàütidevam |
videharàjaü janakaü tathaiva pàkadrumaü senajitaèca ràjÿaþ || 9.20
20. ßBali and Vajrabàhu, the two younger brothers of Dhruva, Vaibhràja, âùàóha and Antideva, Cf. I,57; IX, 60.05 and Janaka also, the king of the Videhas, and king Senajit's son, his tree of ripe blessing; My reading pàkadrumam is conjectural, Pàradrumau as two old kings would be a possible reading. Senajit's son is praised for his philosophical depth in Mahàbh. XII, 6524, &c.; he is there called Medhàvin. [The Tibetan has brtanÊpai (dhruva) nu vo, `the firm one's younger brother (?)'; it also has ogro daï daï ljonÊinÊcan for pàkadruma, `having a tree ofÞ'? It takes senajitaùka ràjÿaþ as acc. plural. H.W.]06
etàn gÔhasthàn nÔpatãnavehi naiþèreyase dharmavidhau vinãtàn |
ubhe 'pi tasmàdyugapadbhajasva cittàdhipatyaü ca nÔpaèriyaü ca || 9.21
21. ßKnow that all these great kings who were householders were well skilled in attaining the merit which leads to final bliss, Þ do thou also therefore obtain both Ubhe 'pi, although with pragÔhya e.07 simultaneously Þ royal magnificence and the control over the mind.
icchàmi hi tvàmupaguhya gàóhaü kÔtàbhiùekaü salilàrdrameva |
dhÔtàtapatraü samudãkùamàõastenaiva harùeõa vanaü praveùñum || 9.22
22. ßI desire, Þ when I have once closely embraced thee after thy kingly consecration is once performed, and while thou art still wet with the sacred water, Þ when I behold thee with the pomp of the royal umbrella, Þ in the fulness of that joy to enter the forest."
ityabravãdbhåmipatirbhavaütaü vàkyena vàùpagrathitàkùareõa |
èrutvà bhavànarhati tatpriyàrthaü snehena tatsnehamanuprayàtum || 9.23
23. `Thus did the king say to thee in a speech whose words were stopped by tears, Þ surely having heard it, for the sake of what is so dear to him, thou wilt with all affection follow his affection.
èokàübhasi tvatprabhave hyagàdhe duþkhàrõave majjati èàkyaràjaþ |
tasmàttamuttàraya nàthahãnaü niràèrayaü magnamivàrõave gàm || 9.24
24. `The king of the øàkyas is drowned in a deep sea of sorrow, full of waves of trouble, springing from thee; do thou therefore deliver him helpless and protectorless like an ox drowning in the sea.
bhãùmeõa gaügodarasaübhavena ràmeõa ràmeõa ca bhàrgaveõa |
èrutvà kÔtaü karma pituþ priyàrthaü pitustvamapyarhasi kartumiùñam || 9.25
25. `Having heard that Bhãùma who sprang from Gaïgà's womb, Ràma, and Ràma the son of BhÔgu, Þ all did what would please their fathers; surely thou too wilt do thy father's desire.
saüvardhayitrãü ca samehi devãmagastyajuùñàü dièamaprayàtàm |
pranaùñavatsàmiva vatsalàü gàmajasramàrttàü kalituü na càrhasi || 9.26
26. `Consider also the queen, who brought thee up, who has not yet gone to the region inhabited by Agastya The south,Þ the region of the god of death.08 Þ wilt thou not take some heed of her, who ceaselessly grieves like a fond cow that has lost her calf?
haüsena haüsãmiva viprayuktàü tyaktàü gajeneva vane kareõum |
àrttàü sanàthàmapi nàthahãnàü tràtuü vadhåmarhasi darèanena || 9.27
27. `Surely thou wilt succour thy wife by the sight of thee, who now mourns widowed yet with her lord still alive, Þ like a swan separated from her mate or a female elephant deserted in the forest by her companion.
ekaü sutaü bàlamanarhaduþkhaü saütàpasaütapta [.. .. .. .. ..] |
taü ràhulaü mokùaya baüdhuèokàd ràhåpasargàdiva pårõacaüdram || 9.28
28. `Thy only son, a child little deserving such woe, distressed with sorrow, and Five syllables are here lost,Þapakvasattvam? [Ed: Johnson reads saütàpamantargatamudvahantam (which gives the line analysis ÜÜÛÜÐÜÛÛÐÜÛÜÜ), and translates: `yet bearing the smart of sorrow in his heart'.]09 [.. .. .. .. ..] Þ O deliver Ràhula from the grief of his kindred like the full moon from the contact of Ràhu!
èokàgninà tvadviraheüdhanena niþèvàsadhåmena tamaþèikhena |
tvaddarèanàyarchati dahyamànaþ so 'ütaþpuraü caiva puraü ca kÔtsnam || 9.29
29. `Burned with the fire of anguish within him, to which thy absence adds fresh fuel, Þ a fire whose smoke is sighs and its flame despair, Þ he wanders for a sight of thee through the women's apartments and the whole city.'
sa bodhisattvaþ paripårõasattvaþ èrutvà vacastasya purohitasya |
dhyàtvà muhårtaü guõavadguõajÿaþ pratyuttaraü praèritamityuvàca || 9.30
30. The Bodhisattva, Þ whose perfection was absolute, Þ having heard the words of the family priest, reflected for a moment, knowing all the virtues of the virtuous, and then thus uttered his gentle reply:
avaimi bhàvaü tanayaprasaktaü vièeùato yo mayi bhåmipasya |
jànannapi vyàdhijaràvipadbhyo bhãtastvagatyà svajanaü tyajàmi || 9.31
31. `I well know the paternal tenderness Should we read tanayaprasaktam?10 of the king, especially that which he has displayed towards me; yet knowing this as I do, still alarmed at sickness, old age, and death, I am inevitably forced to leave my kindred.
draùñuü priyaü kaþ svajanaü hi necchennàsau yadi syàtpriyaviprayogaþ |
yadà tu bhåtvàpi bhavedviyogastato guruü snigdhamapi tyajàmi || 9.32
32. `Who would not wish to see his dear kindred, if but this separation from beloved ones did not exist? but since even after it has been once, separation will still come again, it is for this that I abandon my father, however loving.
maddhetukaü yattu naràdhipasya èokaü bhavànarhati na priyaü me |
yatsvapnabhåteùu samàgameùu saütapyate bhàvini viprayogaiþ || 9.33
33. `I do not however approve that thou shouldst consider the king's grief as caused by me, when in the midst of his dream-like unions he is afflicted by thoughts of separations in the future.
evaü ca te niècayametu buddhirdÔùñvà vicitraü vividhapracàram |
saütàpaheturna suto na baüdhurajÿànanaimittika eùa tàpaþ || 9.34
34. `Thus let thy thoughts settle into certainty, having seen the multiform in its various developments; neither a son nor kindred is the cause of sorrow, Þ this sorrow is only caused by ignorance.
yadàdhvagànàmiva saügatànàü kàle viyogo niyataþ prajànàm |
pràjÿo janaþ ko nu bhajeta èokaü baüdhupriyaþ sannapi baüdhuhãnaþ || 9.35
35. `Since parting is inevitably fixed in the course of time for all beings, just as for travellers who have joined company on a road, Þ what wise man would cherish sorrow, when he loses his kindred, even though he loves them? Some letters have been lost in the original.11
ihaiti hitvà svajanaü paratra pralabhya cehàpi punaþ prayàti |
gatvàpi tatràpyaparatra gacchetyevaü jano yogini ko 'nurodhaþ || 9.36
36. `Leaving his kindred in another world, he departs hither; and having stolen away Pralabhya, cf. Horace, `vivens moriensque fefellit'. [The Tibetan has rabÊtu bslasÊnas, `having deceived'. H.W.]12 from them here, he goes forth once more; "having gone thither, go thou elsewhere also," Þ such is the lot of mankind, Þ what consideration can the yogin have for them? The Tibetan has for the fourth line deÊltar (evaü) odorÊldan skyeÊla rjesÊsu rten rnam ci, `thus what kind of reliance is there on man who is of a leaving disposition?' Should we read in the orginal ityevaü jane tyàgini ko 'nurodhaþ?13
yadà ca garbhàtprabhÔti prajànàü vadhàya [.. ..] nubadhàya mÔtyuþ Johnson reads: yadà ca garbhàt prabhÔti pravÔttaþ sarvàsv avasthàsu vadhàya mÔtyuþ.14 |
kasmàdakàle vanasaüèrayaü me putrapriyastatra bhavàn avocat || 9.37
37. `Since from the moment of leaving the womb death is a characteristic adjunct, Can anubadhàya be wrongly used for anubandhàya?15 why, in thy affection for thy son, hast thou called my departure to the forest ill-timed?
bhavatyakàlo viùayàbhipattau kàlastathaivàbhividhau pradiùñaþ | 9.38
kàlo jagatkarùati sarvakàlànarcàrhake èreyasi sarvakàlaþ ||
38. `There may be an "ill time" in one's attaining a worldly object, Þ time indeed is described as inseparably connected with all things; Cf. Pàõ.III, 3, 44.16 time drags the world into all its various times; but all time suits a bliss which is really worthy of praise. I.e. mukti can never be ill-timed. But this is an obscure èloka (verse).17
ràjyaü mumukùurmayi yacca ràjà tadapyudàraü sadÔèaü pituèca |
pratigrahãtuü mama na kùamaü tu lobhàdapathyànnamivàturasya || 9.39
39. `That the king should wish to surrender to me his kingdorn, Þ this is a noble thought, well worthy of a father; but it would be as improper for me to accept it, as for a sick man through greed to accept unwholesome food.
kathaü nu mohàyatanaü nÔpatvaü kùamaü prapattuü viduùà nareõa |
sodvegatà yatra madaþ èramaèca paropacàreõa ca dharmapãóà || 9.40
40. `How can it be right for the wise man to enter royalty, the home of illusion, where are found anxiety, passion, and weariness, and the violation of all right through another's service?
jàübånadaü harmyamiva pradãptaü viùeõa saüyuktamivottamànnam |
gràhàkulaü ca sthitaü [.. .. .. .. .. .. ..] ramyaü vyasanàèrayaü ca Johnson reads: gràhàkulaü ca ambviva sàra vindaü ràjyaü hi ramyaü vyasanàèrayaü ca, and translates the whole verse: `For kingship is at the same time full of delights and the vehicle of calamity, like a golden palace all on fire, like dainty food mixed with poison, or like a lotus-pond infested with crocodiles.'18 || 9.41
41. `The golden palace seems to me to be on fire; the daintiest viands seem mixed with poison; infested with crocodiles The remainder of the prince's speech is lost. By Beal's translation from the Chinese, fifteen verses are wanting. [Ed: the lacunae (which are here given in italics), are filled in in the text and translation presented here from Johnson's edition, where it appears that in fact only 10 verses were lost to Cowell's manuscripts. The numbers in italics for the rest of this chapter are given from Johnson's edition which necessarily parts company with Cowell's at this point.]19 [is the tranquil lotus-bed].'
itthaü ca ràjyaü na sukhaü na dharmaþ pårve yathà jàtaghÔõà nareüdràþ |
vayaþprakarùe 'parihàryaduþkhe ràjyàni muktvà vanameva jagmuþ || 9.42
42. And thus kingship is neither pleasure nor dharma, so that the kings of old, when age came on with it's unavoidable suffering, felt disgust and, giving up their kingdoms, betook themselves to the forest.
varaü hi bhuktàni tÔõànyaraõye toùaü paraü ratnamivopaguhya |
sahoùitaü èrãsulabhairna caiva doùairadÔèyairiva kÔùõasarpaiþ || 9.43
43. For it is better to eat herbs in the forest, embracing the highest contentmentas if one were concealing a jewel, than tio live with the dangers to which sovereignty is exposed, as if with loathsome black snakes.
èlàghyaü hi ràjyàni vihàya ràjÿàü dharmàbhilàùeõa vanaü praveùñum |
bhagnapratijÿasya na tåpapannaü vanaü parityajya gÔhaü praveùñum || 9.44
44. For it is praiseworthy for kings to leave their kingdoms and enter the forest in the desire for dharma, but it is not fitting to break one's vow and forsaking the forest to go to one's home.
jàtaþ kule ko hi naraþ sasattvo dharmàbhilàùeõa vanaü praviùñaþ |
kàùàyamutsÔjya vimuktalajjaþ puraüdarasyàpi puraü èrayeta || 9.45
45. For what man of resolution and good family, having once gone to the forest in the desire for dharma, would cast off the robe and, dead to shame, proceed to the city even of Puraüdara?
lobhàddhi mohàdathavà bhayena yo vàütamannaü punaràdadãta |
lobhàtsa mohàdathavà bhayena saütyajya kàmàn punaràdadãta || 9.46
46. For only the man, who from greed, delusion or fear, would take again the food he has vomited up, would from greed, delusion or fear, abondon the lusts of the flesh and then return to them.
yaèca pradãptàccharaõàtkathaücinniùkramya bhåyaþ pravièettadeva |
gàrhasthyamutsÔjya sa dÔùñadoùo mohena bhåyo 'bhilaùedgrahãtum || 9.47
47. And the man who, after escaping with difficulty from a burning house, would enter that very house again, only he, after giving up the state of a householder, because he sees its dangers, would desire out of delusion to assume it again.
yà ca èrutirmokùamavàptavanto nÔpà gÔhasthà iti naitadasti |
èamapradhànaþ kva ca mokùadharmo daüóapradhànaþ kva ca ràjadharmaþ || 9.48
48. As for the tradition that kings obtained final emancipation while remaining in their homes, this is not the case. How can the dharma of salvation in which quietude predominates be reconciled with the dharma of kings in which severity of action predominates?
èame ratiècecchithilaü ca ràjyaü ràjye matiècecchamaviplavaèca |
èamaèca taikùõyaü ca hi nopapannaü èãtoùõayoraikyamivodakàgnyoþ || 9.49
49. If a king delights in quietude, his kingdom collapses; if his mind turns to his kingdom, his quietude is ruined. For quietude and severity are incompatible, like the union of water which is cold and fire which is hot.
tanniècayàdvà vasudhàdhipàste ràjyàni muktvà èamamàptavaütaþ |
ràjyàügità và nibhÔtendriyatvàdanaiùñhike mokùakÔtàbhimànàþ || 9.50
50. Either therefore these lords of the earth resolutely cast aside their kingdoms and obtained quietude, or stained by kingship, the claimed to have attained liberation on the ground that their senses were under control, but in fact only reached a state that was not final.
teùàü ca ràjye 'stu èamo yathàvatpràpto vanaü nàhamaniècayena |
chittvà hi pàèaü gÔhabaüdhusaüjÿaü muktaþ punarna pravivikùurasmi || 9.51
51. Or let it be conceded they duly attained quitude while holding kingship, still I have not gone to the forest with an undecided mind; for having cut through the net known as home and kindred I am freed and have no intention of re-entering the net."
ityàtmavijÿànaguõànuråpaü muktaspÔhaü hetumadårjitaü ca |
èrutvà nareüdràtmajamuktavantaü pratyuttaraü maütradharo 'pyuvàca || 9.42 (9.52)
42. Having heard the king's son uttering this discourse, well suitable to his virtues and knowledge of the soul, freed from all desires, full of sound reasons, and weighty, Þ the counsellor thus made answer:
yo niècayo maütravarastavàyaü nàyaü na yukto na tu kàlayuktaþ |
èokàya hitvà pitaraü vayaþsthaü syàddharmakàmasya hi te na dharmaþ || 9.43 (9.53)
43. `This resolve of thine is an excellent counsel, not unfit in itself but only unfit at the present time; it could not be thy duty, loving duty as thou dost, to leave thy father in his old age to sorrow.
nånaü ca buddhistava nàtisåkùmà dharmàrthakàmeùvavicakùaõà và |
hetoradÔùñasya phalasya yastvaü pratyakùamarthaü paribhåya yàsi || 9. 44 (9.54)
44. `Surely thy mind is not very penetrating, or it is ill-skilled in examining duty, wealth, and pleasure, The three well-known `secular' ends of human action.20 Þ when for the sake of an unseen result thou departest disregarding a visible end.
punarbhavo 'stãti ca kecidàhurnàstãti kecinniyatapratijÿàþ |
evaü yadà saüèayito 'yamarthastasmàt kùamaü bhoktumupasthità èrãþ || 9.45 (9.55)
45. `Again, some say that there is another birth, Þ others with confident assertion say that there is not; since then the matter is all in doubt, it is right to enjoy the good fortune which comes into thy hand.
bhåyaþ pravÔttiryadi kàcidasti raüsyàmahe tatra yathopapattau |
atha pravÔttiþ parato na kàcitsiddho 'prayatnàjjagato 'sya mokùaþ || 9.46 (9.56)
46. `If there is any activity hereafter, we will enjoy ourselves in it as may offer; or if there is no activity beyond this life, then there is an assured liberation to all the world without any effort.
astãti kecitparalokamàhurmokùasya yogaü na tu varõayaüti |
agneryathà hyuùõamapàü dravatvaü tadvatpravÔttau prakÔtiü vadaüti || 9.47 (9.57)
47. `Some say there is a future life, but they do not allow the possibility of liberation; as fire is hot by nature and water liquid, so they hold that there is a special nature in our power of action. I.e. it cannot be abolished.21
kecitsvabhàvàditi varõayaüti èubhàèubhaü caiva bhavàbhavau ca |
svàbhàvikaü sarvamidaü ca yasmàdato 'pi mogho bhavati prayatnaþ || 9.48 (9.58)
48. `Some maintain that all things arise from inherent properties, Þ both good and evil and existence and non-existence; and since all this world thus arises spontaneously, therefore also all effort of ours is vain.
yadiüdriyàõàü niyataþ pracàraþ priyàpriyatvaü viùayeùu caiva |
saüyujyate yajjarayàrttibhièca kastatra yatno nanu sa svabhàvaþ || 9.49 (9.59)
49. `Since the action of the senses is fixed, and so too the agreeableness or the disagreeableness of outward objects, Þ then for that which is united to old age and pains, what effort can avail to alter it? Does it not all arise spontaneously?
adbhirhutàèaþ èamamabhyupaiti tejàüsi càpo gamayaüti èoùam |
bhinnàni bhåtàni èarãrasaüsthànyaikyaü ca dattvà jagadudvahaüti || 9.50 (9.60)
50. `The fire becomes quenched by water, and fire causes I read gamayanti.22 water to evaporate; and different elements, united in a body, producing unity, bear up the world.
yatpàõipàdodarapÔùñhamårdhnà nirvartate garbhagatasya bhàvaþ |
yadàtmanastasya ca tena yogaþ svàbhàvikaü tatkathayaüti tajjÿàþ || 9.51 (9.61)
51. `That the nature of the embryo in the womb is produced as composed of hands, feet, belly, back, and head, and that it is also united with the soul, Þ the wise declare that all this comes of itself spontaneously.
kaþ kaüñakasya prakaroti taikùõyaü vicitrabhàvaü mÔgapakùiõàü và |
svabhàvataþ sarvamidaü pravÔttaü na kàmakàro 'sti kutaþ prayatnaþ || 9.52 (9.62)
52. `Who causes the sharpness of the thorn? or the various natures of beasts and birds? All this has arisen spontaneously; there is no acting from desire, how then can there be such a thing as will?
sargaü vadaütãèvaratastathànye tatra prayatne puruùaùya ko 'rthaþ |
ya eva heturjagataþ pravÔttau heturnivÔttau niyataþ sa eva || 9.53 (9.63)
53. `Others say that creation comes from äèvara, what need then is there of the effort of the conscious soul? Puruùa.23 That which is the cause of the action of the world, is also determined as the cause of its ceasing to act.
kecidvadaütyàtmanimittameva pràdurbhavaü caiva bhavakùayaü ca |
pràdurbhavaü tu pravadaütyayatnàdyatnena mokùàdhigamaü bruvaüti || 9.54 (9.64)
54. `Some say that the coming into being and the destruction of being are alike caused by the soul, but they say that coming into being arises without effort, while the attainment of liberation is by effort.
naraþ pit®õàmanÔõaþ prajàbhirvedairÔùãõàü kratubhiþ suràõàm |
utpadyate sàrdhamÔõaistribhistairyasyàsti mokùaþ kila tasya mokùaþ || 9.55 (9.65)
55. `A man discharges his debt to his ancestors by begetting offspring, to the saints by sacred lore, to the gods by sacrifices; he is born with these three debts upon him, Þ whoever has liberation (from these,) he indeed has liberation.
ityevametena vidhikrameõa mokùaü sayatnasya vadaüti tajjÿàþ |
prayatnavaüto 'pi hi vikrameõa mumukùavaþ khedamavàpnuvaüti || 9.56 (9.66)
56. `Thus by this series of rules the wise promise liberation to him who uses effort; but however ready for effort with all their energy, those who seek liberation will find weariness.
tatsaumya mokùe yadi bhaktirasti nyàyena sevasva vidhiü yathoktam |
evaü bhaviùyatyupapattirasya saütàpanàèaèca naràdhipasya || 9.57 (9.67)
57. `Therefore, gentle youth, if thou hast a love for liberation, follow rightly the prescribed rule; thus wilt thou thyself attain to it, and the king's grief will come to an end.
yà ca pravÔttà bhavadoùabuddhistapovanebhyo bhavanaü praveùñum |
tatràpi ciütà tava tàta mà bhåt pårve 'pi jagmuþ svagÔhaü vanebhyaþ || 9.58 (9.68)
58. `And as for thy meditations on the evils of life ending in thy return from the forest to thy home, Þ let not the thought of this trouble thee, my son, Þ those in old time also have returned from the forests to their houses.
tapovanastho 'pi vÔtaþ prajàbhirjagàma ràjà puramaübarãùaþ |
tathà mahãü viprakÔtàmanàryaistapovanàdetya rarakùa ràmaþ || 9.59 (9.69)
59. `The king Ambarãùa, Probably the son of Nàbhàga.24 though he had dwelt in the forest, went back to the city, surrounded by his children; so too Ràma, seeing the earth oppressed by the base, came forth from his hermitage and ruled it again.
tathaiva èàlvàdhipatirdrumàkùo vanàtsasånuþ svapuraü pravièya |
brahmarùibhåtaèca munervaèiùñhàddadhre èriyaü sàükÔtiraütidevaþ || 9.60 (9.70)
60. `So too Drumàkùa, the king of the øàlvas, came to his city from the forest with his son; and SàükÔti Antideva, This might mean Aütideva (cf. I, 57, IX, 20) the son of SaükÔti, but in Mahàbh. XII, 1013 we have Raütideva the son of SaükÔti; cf. Burnouf on Rudraka and Udraka, Introduction, p. 386. [The Tibetan takes sàükÔti as sbyinÊsregÊdaïÊbcas, `together with burnt offering'. H.W.] Would this imply an old reading sàhuti?Þ For Aütideva's connection with Vaèiùñha see Mahàbh. XII, 8591.25 after he had become a Brahmarùi, received his royal dignity from the saint Vaèiùñha.'
evaüvidhà dharmayaèaþpradãptà vanàni hitvà bhavanànyabhãyuþ |
tasmànna doùo 'sti gÔhaü praveùñuü tapovanàddharmanimittameva || 9.61 (9.71)
61. `Such men as these, illustrious in glory and virtue, left the forests and came back to their houses; therefore it is no sin to return from a hermitage to one's home, if it be only for the sake of duty.'
tato vacastasya nièamya maütriõaþ priyaü hitaü caiva nÔpasya cakùuùaþ |
anånamavyastamasaktamadrutaü dhÔtau sthito ràjasuto 'bravãdvacaþ || 9.62 (9.72)
62. Then having heard the affectionate and loyal words of the minister, who was as the eye of the king, Þ firm in his resolve, the king's son made his answer, with nothing omitted or displaced, I read avyastam.26 neither tedious Or `prejudiced'?27 nor hasty:
ihàsti nàstãti ya eùa saüèayaþ parasya vàkyairna mamàtra niècayaþ |
avetya tattvaü tapasà èamena và svayaü grahãùyàmi yadatra niècitam || 9.63 (9.73)
63. `This doubt whether anything exists or not, is not to be solved for me by another's words; having determined the truth by asceticism or quietism, I will myself grasp whatever is ascertained concerning it.
na me kùamaü saügaèataü hi darèanaü grahãtumavyaktaparaü paràhatam |
buddhaþ parapratyayato hi ko vrajejjano 'üdhakàre 'üdha ivàüdhadeèitaþ || 9.64 (9.74)
64. `It is not for me to accept a theory which depends on the unknown and is all controverted, and which involves a hundred prepossessions; what wise man would go by another's belief? Mankind are like the blind directed in the darkness by the blind.
adÔùñatattvasya sato 'pi kiü tu me èubhàèubhe saüèayite èubhe matiþ |
vÔthàpi khedo 'pi varaü èubhàtmanaþ sukhaü na tattve 'pi vigarhitàtmanaþ || 9.65 (9.75)
65. `But even though I cannot discern the truth, yet still, if good and evil are doubted, let one's mind be set on the good; even a toil MSS khedo.28 in vain is to be chosen by him whose soul is good, while the man of base soul has no joy even in the truth.
imaü tu dÔùñvàgamamavyavasthitaü yaduktamàptaistadavehi sàdhviti |
prahãõadoùatvamavehi càptatàü prahãõadoùo hyanÔtaü na vakùyati || 9.66 (9.76)
66. `But having seen that this "sacred tradition" is uncertain, know that that only is right which has been uttered by the trustworthy; and know that trustworthiness means the absence of faults; he who is without faults will not utter an untruth.
gÔhapraveèaü prati yacca me bhavànuvàca ràmaprabhÔtãn nidarèanam |
na te pramàõaü na hi dharmaniècayeùvalaü pramàõàya parikùatavratàþ || 9.67 (9.77)
67. `And as for what thou saidst to me in regard to my returning to my home, by alleging Ràma and others as examples, they are no authority, Þ for in determining duty, how canst thou quote as authorities those who have broken their vows?
tadevamapyeva ravirmahãü patedapi sthiratvaü himavàn giristyajet |
adÔùñatattvo viùayonmukheüdriyaþ èrayeya na tveva gÔhàn pÔthagjanaþ || 9.68 (9.78)
68. `Even the sun, therefore, may fall to the earth, even the mountain Himavat may lose its firmness; but never would I return to my home as a man of the world, with no knowledge of the truth and my senses only alert for external objects.
ahaü vièeyaü jvalitaü hutàèanaü na càkÔtàrthaþ pravièeyamàlayam |
iti pratijÿàü sa cakàra garvito yatheùñamutthàya ca nirmamo yayau || 9.69 (9.79)
69. `I would enter the blazing fire, but not my house with my purpose unfulfilled.' Thus he proudly made his resolve, and rising up in accordance with it, full of disinterestedness, went his way.
tataþ savàùpau sacivadvijàvubhau nièamya tasya sthirameva niècayam |
viùaõõavaktràvanugamya duþkhitau èanairagatyà purameva jagmatuþ || 9.70 (9.80)
70. Then the minister and the Bràhman, both full of tears, having heard his firm determination, and having followed him awhile with despondent looks, and overcome with sorrow, slowly returned of necessity to the city.
tatsnehàdatha nÔpateèca bhaktitastau sàpekùaü pratiyayatuèca tasthatuèca |
durdharùaü ravimiva dãptamàtmabhàsà taü draùñuü na hi pathi èekaturna moktum || 9.71 (9.81)
71. Through their love for the prince and their devotion to the king, they returned, and often stopped looking back; Another reading gives `full of reproach'.29 they could neither behold him on the road nor yet lose the sight of him, Þ shining in his own splendour and beyond the reach of all others, like the sun.
tau jÿàtuü paramagatergatiü tu tasya pracchannàüècarapuruùàÿchucãn vidhàya |
ràjànaü priyasutalàlasaü nu gatvà drakùyàvaþ kathamiti jagmatuþ kathaücit || 9.72 (9.82)
72. Having placed faithful emissaries in disguise to find out the actions of him who was the supreme refuge of all, they went on with faltering steps, saying to each other, `How shall we approach the king and see him, who is longing for his dear son?'
iti èrãbuddhacarite mahàkàvye kumàrànveùaõo nàma navamaþ sargaþ || 9 ||
[Such is the ninth chapter in the great poem øri Buddhacarita,
called The Deputation to the Prince]