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Book X: [øreõyàbhigamano]
[øreõya's Visit]
sa ràjavatsaþ pÔthupãnavakùàstau havyamaütràdhikÔtau vihàya |
uttãrya gaügàü pracalattaraügàü èrãmadgÔhaü ràjagÔhaü jagàma || 10.1
1. The prince, he of the broad and lusty chest, having thus dismissed the minister and the priest, crossed the Ganges with its speeding waves and went to RàjagÔha with its beautiful palaces.
èailaiþ suguptaü ca vibhåùitaü ca dhÔtaü ca påtaü ca èivaistapodaiþ |
paücàcalàükaü nagaraü prapede èàütaþ svayaübhåriva nàkapÔùñham || 10.2
2. He reached the city distinguished by the five hills, well guarded and adorned with mountains, and supported and hallowed by auspicious sacred places, Tapoda is the name of a tãrtha in Magadha.01 Þ like Brahman Svayaübhå.02 in a holy calm going to the uppermost heaven.
gàübhãryamojaèca nièàmya tasya vapuèca dãptaü puruùànatãtya |
visismiye tatra janastadànãü sthàõuvratasyeva vÔùadhvajasya || 10.3
3. Having heard of his majesty and strength, and his splendid beauty, surpassing all other men, the people of that region were all astonished as at him who has a bull for his sign and is immovable in his vow. øiva.03
taü prekùya yo 'nyena yayau sa tasthau yaècàtra tasthau pathi so 'nvagacchat |
drutaü yayau yaü sadayaü sadhãraü yaþ kaècidàste sma sa cotpapàta || 10.4
4. On seeing him, he who was going elsewhere stood still, and he who was standing there followed him in the way; he who was walking gently and gravely ran quickly, and he who was sitting at once sprang up.
kaècittamànarca janaþ karàbhyàü satkÔtya kaècicchirasà vavaüde |
snigdhena kaècidvacasàbhyanaüdannaivaü jagàmàpratipåjya kaècit || 10.5
5. Some people reverenced him with their hands, others in worship saluted him with their heads, some addressed him with affectionate words, Þ not one went on without paying him homage.
taü jihriyuþ prekùya vicitraveùàþ prakãrõavàcaþ pathi maunamãyuþ |
dharmasya sàkùàdiva saünikarùànna kaècidanyàyamatirbabhåva || 10.6
6. Those who were wearing gay-coloured dresses were ashamed when they saw him, those who were talking on random subjects fell to silence on the road; no one indulged in an improper thought, as at the presence of Religion herself embodied.
anyakriyàõàmapi ràjamàrge strãõàü nÔõàü và bahumànapårvam |
tadeva kalpaü naradevasåtraü nirãkùamàõà na tu tasya dÔùñiþ || 10.7
7. In the men and the women on the highway, even though they were intent on other business, that conduct alone with the profoundest reverence seemed proper which is enjoined by the rules of royal homage; but his eyes never looked upon them.
bhruvau lalàñaü mukhamãkùaõaü và vapuþ karau và caraõau gatiü và |
yadeva yastasya dadarèa tatra tadeva tasyànubabaüdha cakùuþ || 10.8
8. His brows, his forehead, his mouth, or his eyes, Þ his body, his hands, his feet, or his gait, Þ whatever part of him any one beheld, that at once riveted his eyes.
dÔùñvà èubhorõabhruvamàyatàkùaü jvalaccharãraü èubhajàlahastam |
taü bhikùuveèaü kùitipàlanàrhaü saücukùubhe ràjagÔhasya lakùmãþ || 10.9
9. Having beheld him with the beautiful circle of hair between his brows So the Tibetan. The Sanskrit text seems corrupt here. Cf. I,65 c.04 and with long eyes, with his radiant body and his hands showing a graceful membrane between the fingers, Þ so worthy of ruling the earth and yet wearing a mendicant's dress, Þ the Goddess of RàjagÔha was herself perturbed.
èreõyo 'tha bhartà magadhàjirasya vàhyàdvimànàdvipulaü janaugham |
dadarèa papraccha ca tasya hetuü tatastamasmai puruùaþ èaèaüsa || 10.10
10. Then øreõya, A name of Bimbisàra, see Burnouf, Introd. p. 165.05 the lord of the court of the Magadhas, beheld from the outside of his palace the immense concourse of people, and asked the reason of it; and thus did a man recount it to him:
jÿànaü paraü và pÔthivãèriyaü và viprairya ukto 'dhigamiùyatãti |
sa eva èàkyàdhipatestanåjo nirãkùyate pravrajito janena || 10.11
11. `He who was thus foretold by the Bràhmans, "he will either attain supreme wisdom or the empire of the earth," Þ it is he, the son of the king of the øàkyas, who is the ascetic whom the people are gazing at.'
tataþ èrutàrtho manasà gatàrtho ràjà babhàùe puruùaü tameva |
vijÿàyatàü kva pratigacchatãti tathetyathainaü puruùo 'nvagacchat || 10.12
12. The king, having heard this and perceived its meaning with his mind, thus at once spoke to that man: `Let it be known whither he is going;' and the man, receiving the command, followed the prince.
alolacakùuryugamàtradarèã nivÔttavàgyaütritamaüdagàmã |
cacàra bhikùàü sa tu bhikùuvaryo nidhàya gàtràõi calaü ca cetaþ || 10.13
13. With unrestless eyes, seeing only a yoke's length before him, Hardy explains this `he does not look before him further than the distance of a plough of nine spans' (Manual of Buddhism, p. 371).06 with his voice hushed, and his walk slow and measured, he, the noblest of mendicants, went begging alms, keeping his limbs and his wandering thoughts under control.
àdàya bhaikùaü ca yathopapannaü yayau gireþ prasravaõaü viviktam |
nyàyena tatràbhyavahÔtya cainanmahãdharaü pàüóavamàruroha || 10.14
14. Having received such alms as were offered, he retired to a lonely cascade of the mountain; and having eaten it there in the fitting manner, he ascended the mountain Pàõóava. Cf. Lalitavistara.07
tasminvane lodhravanopagåóhe mayåranàdapratipårõakuüje |
kàùàyavàsàþ sa babhau nÔsåryo yathodayasyopari bàlasåryaþ || 10.15
15. In that wood, thickly filled with lodhra trees, having its thickets resonant with the notes of the peacocks, he the sun of mankind shone, wearing his red dress, like the morning sun above the eastern mountain.
tatraivamàlokya sa ràjabhÔtyaþ èreõyàya ràjÿe kathayàü cakàra |
saüèrutya ràjà sa ca bàhumànyàttatra pratasthe nibhÔtànuyàtraþ || 10.16
16. That royal attendant, having thus watched him there, related it all to the king øreõya; and the king, when he heard it, in his deep veneration, started himself to go thither with a modest retinue.
sa pàüóavaü pàüóavatulyavãryaþ èailottamaü èailasamànavarùmà |
maulãdharaþ siühagatirnÔsiühaècalatsañaþ siüha ivàruroha || 10.17
17. He who was like the Pàõóavas in heroism, and like a mountain in stature, ascended Pàõóava, that noblest of mountains, Þ a crown-wearer, of lion-like gait, a lion among men, as a maned lion ascends a mountain.
calasya tasyopari èÔügabhåtaü èàüteüdriyaü paèyati bodhisattvam |
paryaükamàsthàya virocamànaü èaèàükamudyaütamivàbhrakåñàt || 10.18
18. There he beheld the Bodhisattva, resplendent as he sat on his hams, with subdued senses, as if the mountain were moving, I.e. as if he, not the mountain, were entitled to the name acala.08 and he himself were a peak thereof, Þ like the moon rising from the top of a cloud.
taü råpalakùmyà ca èamena caiva dharmasya nirmàõamivopadiùñam |
savismayaþ praèrayavàn nareüdraþ svayaübhuvaü èakra ivopatasthe || 10.19
19. Him, distinguished by his beauty of form and perfect tranquillity as the very creation of Religion herself, Þ filled with astonishment and affectionate regard the king of men approached, as Indra the self-existent (Brahman).
taü nyàyato nyàyavatàü variùñhaþ sametya papraccha ca dhàtusàmyam |
sa càpyavocatsadÔèena sàmnà nÔpaü manaþsvàsthyamanàmayaü ca || 10.20
20. He, the chief of the courteous, having courteously drawn nigh to him, inquired as to the equilibrium of his bodily humours; and the other with equal gentleness assured the king of his health of mind and freedom from all ailments.
tataþ èucau vàraõakarõanãle èilàtale 'sau niùasàda ràjà |
nÔpopavièyànumataèca tasya bhàvaü vijijÿàsuridaü babhàùe || 10.21
21. Then the king sat down on the clean surface of the rock, dark blue like an elephant's ear; and being seated, NÔpopavièya? with arùa Sandhi.09 with the other's assent, he thus spoke, desiring to know his state of mind:
prãtiþ parà me bhavataþ kulena kramàgatà caiva parãkùità ca |
jàtà vivakùà suta yà yato me tasmàdidaü snehavaco nibodha || 10.22
22. `I have a strong friendship with thy family, come down by inheritance and well proved; since from this a desire to speak to thee, my son, has arisen in me, therefore listen to my words of affection.
àdityapårvaü vipulaü kulaü te navaü vayo dãptamidaü vapuèca |
kasmàdiyaü te matirakrameõa bhaikùàka evàbhiratà na ràjye || 10.23
23. `When I consider thy widespread race, beginning with the sun, thy fresh youth, and thy conspicuous beauty, Þ whence comes this resolve of thine so out of all harmony with the rest, set wholly on a mendicant's life, not on a kingdom?
gàtraü hi te lohitacaüdanàrhaü kàùàyasaüèleùamanarhametat |
hastaþ prajàpàlanayogya eùa bhoktuü na càrhaþ paradattamannam || 10.24
24. `Thy limbs are worthy of red sandal-wood Lohitacandana may mean `saffron'.10 perfumes, Þ they do not deserve the rough contact of red cloth; this hand is fit to protect subjects, it deserves not to hold food given by another.
tatsaumya ràjyaü yadi paitÔkaü tvaü snehàtpiturnecchasi vikrameõa |
na ca kùamaü marùayituü matiste bhuktvàrdhamasmadviùayasya èãghram || 10.25
25. `If therefore, gentle youth, through thy love for thy father thou desirest not thy paternal kingdom in thy generosity, Þ then at any rate thy choice must not be excused, Þ accepting forthwith one half of my kingdom.
evaü hi na syàtsvajanàvamardaþ kàlakrameõàpi èamaèrayà èrãþ |
tasmàtkuruùva praõayaü mayi tvaü sadbhiþ sahãyà hi satàü samÔddhiþ || 10.26
26. `If thou actest thus there will be no violence shown to thine own people, and by the mere lapse of time imperial power at last flies for refuge to the tranquil mind; therefore be pleased to do me a kindness, Þ the prosperity of the good becomes very powerful, when aided by the good. [The Tibetan translates the fourth line, damÊpaÊrnams daï bcasÊpas damÊpai dpal ophel-lo, `by being with the good the prosperity of the good increases'. H.W.]11
atha tvidànãü kulagarvitatvàdasmàsu vièraübhaguõo na te 'sti |
vyåhànyanekàni vigàhya vàõairmayà sahàyena paràÿjigãùa || 10.27
27. `But if from thy pride of race thou dost not now feel confidence in me, then plunge with thy arrows into countless armies, and with me as thy ally seek to conquer thy foes.
tadbuddhimatrànyataràü vÔõãùva dharmàrthakàmàn vidhivadbhajasva |
vyatyasya ràgàdi ha hi trivargaü pretyeha vibhraüèamavàpnuvaüti || 10.28
28. `Choose thou therefore one of these ends, pursue according to rule religious merit, wealth, and pleasure; for these, love and the rest, in reverse order, are the three objects in life; when men die they pass into dissolution as far as regards this world.
yo hyarthadharmau paripãóya kàmaþ syàddharmakàmye paribhåya càrthaþ |
kàmàrthayoècoparameõa dharmastyàjyaþ sa kÔtsno yadi kàükùitàrthaþ || 10.29
29. `That which is pleasure when it has overpowered wealth and merit, is wealth when it has conquered merit and pleasure; so too it is merit, when pleasure and wealth fall into abeyance; but all would have to be alike abandoned, if thy desired end Nirvàõa.12 were obtained.
tasmàttrivargasya niùevaõena tvaü råpametatsaphalaü kuruùva |
dharmàrthakàmàdhigamaü hyanånaü nÔõàmanånaü puruùàrthamàhuþ || 10.30
30. `Do thou therefore by pursuing the three objects of life, cause this beauty of thine to bear its fruit; they say that when the attainment of religion, wealth, and pleasure is complete in all its parts, then the end of man is complete.
tanniùphalau nàrhasi kartumetau pãnau bhujau càpavikarùaõàrhau |
màüdhàtÔvajjetumimau hi yogyau lokàni hi trãõi hi kiü punargàm || 10.31
31. `Do not thou let these two brawny arms lie useless which are worthy to draw the bow; they are well fitted like MàndhàtÔ's to conquer the three worlds, much more the earth.
snehena khalvetadahaü bravãmi naièvaryaràgeõa na vismayena |
imaü hi dÔùñvà tava bhikùuveèaü jàtànukaüpo 'smyapi càgatàèruþ || 10.32
32. `I speak this to you out of affection, Þ not through love of dominion or through astonishment; beholding this mendicant-dress of thine, I am filled with compassion and I shed tears.
tadbhuükùva bhikùàèramakàma kàmànkàle 'si kartà priyadharma dharmam |
yàvatsvavaüèapratiråparåpaü na te jaràbhyetyabhibhåya bhåyaþ || 10.33
33. `O thou who desirest the mendicant's stage of life enjoy pleasures now; in due time, O thou lover of religion, thou shalt practise religion; Þ ere old age comes on and overcomes this thy beauty, well worthy of thy illustrious race.
èaknoti jãrõaþ khalu dharmamàptuü kàmopabhogeùvagatirjaràyàþ |
ataèca yånaþ kathayaüti kàmànmadhyasya vittaü sthavirasya dharmam || 10.34
34. `The old man can obtain merit by religion; old age is helpless for the enjoyment of pleasures; therefore they say that pleasures belong to the young man, wealth to the middle-aged, and religion to the old.
dharmasya càrthasya ca jãvaloke pratyarthibhåtàni hi yauvanàni |
saürakùyamàõànyapi durgrahàõi kàmà yatastena yathà haraüti || 10.35
35. `Youth in this present world is the enemy of religion and wealth, Þ since pleasures, however we guard them, are hard to hold, therefore, wherever pleasures are to be found, there they seize them.
vayàüsi jãrõàni vimarèayaüti dhãràõyavasthànaparàyaõàni |
alpena yatnena èamàtmakàni bhavaütyagatyeva ca lajjayà ca || 10.36
36. `Old age is prone to reflection', Vimarèayanti?13 it is grave and intent on remaining quiet; it attains unimpassionedness with but little effort, unavoidably, and for very shame.
ataèca lolaü viùayapradhànaü pramattamakùàütamadãrghadarèi |
bahucchalaü yauvanamabhyatãtya nistãrya kàütàramivàèvasaüti || 10.37
37. `Therefore having passed through the deceptive period of youth, fickle, intent on external objects, heedless, impatient, not looking at the distance, Þ they take breath like men who have escaped safe through a forest.
tasmàdadhãraü capalapramàdi navaü vayastàvadidaü vyapaitu |
kàmasya pårvaü hi vayaþ èaravyaü na èakyate rakùitumiüdriyebhyaþ || 10.38
38. `Let therefore this fickle time of youth first pass by, reckless and giddy, Þ our early years are the mark for pleasure, they cannot be kept from the power of the senses.
athau cikãrùà tava dharma eva yajasva yajÿaü kuladharma eùaþ |
yajÿairadhiùñhàya hi nàkapÔùñhaü yayau marutvànapi nàkapÔùñham || 10.39
39. Or if religion is really thy one aim, then offer sacrifices, Þ this is thy family's immemorial custom, Þ climbing to highest heaven by sacrifices, even Indra, the lord of the winds, went thus to highest heaven.
suvarõakeyåravidaùñabàhavo maõipradãpojjvalacitramaulayaþ |
nÔparùayastàü hi gatiü gatà makhaiþ èrameõa yàmeva mahàrùayo yayuþ || 10.40
40. `With their arms pressed Vidaùña; cf. saüdaùña in Raghuv. XVI, 65.14 by golden bracelets, and their variegated diadems resplendent with the light of gems, royal sages have reached the same goal by sacrifices which great sages reached by self-mortification.'
ityevaü magadhapatir[vaco] [Ed: These 2 syllables, missing in Cowell's edition of the text (where he wrongly identifies the omission as occurring in line c), are supplied from Johnson's edition.]15 babhàùe yaþ samyagvalabhidiva dhruvaü babhàùe |
tacchrutvà na sa vicacàra ràjasånuþ kailàso giririva naikacitrasànuþ || 10.41
41. Thus spoke the monarch of the Magadhas, who spoke well and strongly like Indra; Valabhid, `the smiter of the demon Vala'.16 but having heard it, the prince did not falter, (firm) like the mountain Kailàsa, having its many summits variegated (with lines of metals).
iti èrãbuddhacarite mahàkàvye 'èvaghoùakÔte èreõyàbhigamano nàma daèamaþ sargaþ || 10 |
[Such is the tenth chapter in the great poem øri Buddhacarita,
written by Aèvaghosa, called øreõya's Visit]