Book XIII: [Māravijayo]
[Defeat of Māra]

tasminśca bodhāya kṛtapratijñe rājarṣivaṁśaprabhave mahārṣau |
tatropaviṣṭe prajaharṣa lokastatrāsa saddharmaripustu māraḥ || 13.1

1. When the great sage, sprung from a line of royal sages, sat down there with his soul fully resolved to obtain the highest knowledge, the whole world rejoiced; but Māra, the enemy of the good law, was afraid.

yaṁ kāmadevaṁ pravadaṁti loke citrāyudhaṁ puṣpaśaraṁ tathaiva |
kāmapracārādhipatiṁ tameva mokṣadviṣaṁ māramudāharaṁti || 13.2

2. He whom they call in the world Kāmadeva, the owner of the various weapons, the flower-arrowed, the lord of the course of desire, — it is he whom they also style Māra the enemy of liberation.

tasyātmajā vibhramaharṣadarpāstisro ratiprītitṛṣaśca kanyāḥ |
papracchurenaṁ manaso vikāraṁ sa tāṁśca tāścaiva vaco babhāṣe || 13.3

3. His three sons, Confusion, Gaiety, and Pride, and his three daughters, Lust, Delight, and Thirst, For these cf. also ver. 14, and XV, 13.01 asked of him the reason of his despondency, and he thus made answer unto them:

asau munirniścayavarma bibhrat sattvāyudhaṁ buddhiśaraṁ vikṛṣya |
jigīṣurāste viṣayānmadīyān tasmādayaṁ me manaso viṣādaḥ || 13.4

4. ‘This sage, wearing the armour of resolution, and having drawn the arrow of wisdom with the barb of truth, sits yonder intending to conquer my realms, — hence is this despondency of my mind.

yadi hyasau māmabhibhūya yāti lokāya cākhyātyapavargamārgam |
śūnyastato 'yaṁ viṣayo mamādya vṛttāccyutasyeva videhabhartuḥ || 13.5

5. ‘If he succeeds in overcoming me and proclaims to the world the path of final bliss, all this my realm will to-day become empty, as did that of the disembodied lord when he violated the rules of his station. This probably refers to the legend of Nimi-videha, see Viṣṇu Pur. IV, 5; it might be ‘the king of the Videhas’. There may be also a secondary allusion to the legend of Anaṅga and Śiva.02

tadyāvadevaiṣa na labdhacakṣurmadgocare tiṣṭhati yāvadeva |
yāsyāmi tāvadvratamasya bhettuṁ setuṁ nadīvega ivābhivṛddhaḥ || 13.6

6. ‘While, therefore, he stands within my reach and while his spiritual eyesight is not yet attained, I will assail him to break his vow as the swollen might of a river assails a dam.’

tato dhanuḥ puṣpamayaṁ gṛhītvā śarāṁstathā mohakarāṁśca paṁca |
so 'śvatthamūlaṁ sasuto 'bhyagacchadasvāsthyakārī manasaḥ prajānām || 13.7

7. Then having seized his flower-made bow and his five infatuating arrows, he drew near to the root of the Aśvattha tree with his children, he the great disturber of the minds of living beings.

atha praśāṁtaṁ munimāsanasthaṁ pāraṁ titīrṣuṁ bhavasāgarasya |
viṣajya savyaṁ karamāyudhāgre krīḍañśareṇedamuvāca māraḥ || 13.8

8. Having fixed his left hand on the end of the barb and playing with the arrow, Māra thus addressed the calm seer as he sat on his seat, preparing to cross to the further side of the ocean of existence:

uttiṣṭha bhoḥ kṣatriya mṛtyubhīta varasva dharmaṁ tyaja mokṣadharmam |
vāṇaiśca [yajñaiśca] [Ed: The lacuna in Cowell's text is supplied from Johnson's edition.]03 vinīya lokān lokān parān prāpnuhi vāsavasya || 13.9

9. ‘Up, up, O thou Kṣatriya, afraid of death! follow thine own duty and abandon this law of liberation! and having conquered the lower worlds by thy arrows [and sacrifices], proceed to gain the higher worlds of Indra.

paṁthā hi niryātumayaṁ yaśasyo yo vāhitaḥ pūrvatamairnareṁdraiḥ |
jātasya rājarṣikule viśāle bhaikṣākamaślāghyamidaṁ prapattum || 13.10

10. ‘That is a glorious path to travel, which has been followed by former leaders of men; this mendicant life is ill-suited for one born in the noble family of a royal sage to follow.

athādya nottiṣṭhasi niścitātmā bhava sthiro mā vimucaḥ pratijñām |
mayodyato hyeṣa śaraḥ sa eva yaḥ sūryake mīnaripau vimuktaḥ || 13.11

11. ‘But if thou wilt not rise, strong in thy purpose, — then be firm if thou wilt and quit not thy resolve, — this arrow is uplifted by me, — it is the very one which was shot against Sūryaka, The Sun, alluding to his amour with Vaḍavā. (The lake is called vipannamīnam in tusaṁhāra I, 20.)04 the enemy of the fish.

pṛṣṭaḥ sa cānena kathaṁcidaiḍaḥ somasya naptāpyabhavadvicittaḥ |
sa cābhavacchāṁtanurasvataṁtraḥ kṣīṇe yuge kiṁ vata durbalo 'nyaḥ || 13.12

12. ‘So too, I think, when somewhat probed by this weapon, even the son of Iḍā, Purūravas. (Professor Bühler suggests spṛṣṭaḥ.)05 the grandson of the moon, became mad; and Sāntanu Does this mean Vicitravīrya the grandson of Saṁtanu, see Viṣṇu Pur. IV, 20?06 also lost his self-control, — how much more then one of feebler powers now that the age has grown degenerate?

tatkṣipramuttiṣṭha labhasva saṁjñāṁ vāṇo hyayaṁ tiṣṭhati lelihānaḥ |
priyābhidheyeṣu ratipriyeṣu yaṁ cakravākeṣvapi notsṛjāmi || 13.13

13. ‘Therefore quickly rise up and come to thyself - for this arrow is ready, darting out its tongue, which I do not launch even against the cakravāka birds, tenderly attached as they are and well deserving the name of lovers.’

ityevamukto 'pi yadā nirāstho naivāsanaṁ śākyamunirbibheda |
śaraṁ tato 'smai visasarja māraḥ kanyāśca kṛtvā purataḥ sutāṁśca || 13.14

14. But when, even though thus addressed, the Śākya saint unheeding did not change his posture, then Māra discharged his arrow at him, setting in front of him his daughters and his sons. See ver. 3.07

tasmiṁstu vāṇe 'pi sa vipramukte cakāra nāsthāṁ na dhṛteścacāla |
dṛṣṭvā tathainaṁ viṣasāda māraściṁtāparītaśca śanairjagāda || 13.15

15. But even when that arrow was shot he gave no heed and swerved not from his firmness; and Māra, beholding him thus, sank down, and slowly thus spoke, full of thought:

śaileṁdraputrīṁ prati yena viddho devo 'pi śaṁbhuścalito babhūva |
na ciṁtayatyeṣa tameva vāṇaṁ kiṁ syādacitto na śaraḥ sa eṣaḥ || 13.16

16. ‘He does not even notice that arrow by which the god Śambhu was pierced with love for the daughter of the mountain Umā.08 and shaken in his vow; can he be destitute of all feeling? is not this that very arrow?

tasmādayaṁ nārhati puṣpavāṇaṁ na harṣaṇaṁ nāpi raterniyogam |
arhatyayaṁ bhūtagaṇairaśeṣaiḥ saṁtrāsanātarjanatāḍanāni || 13.17

17. ‘He is not worthy of my flower-shaft, nor my arrow "gladdener," nor the sending of my daughter Rati (to tempt him); he deserves the alarms and rebukes and blows from all the gathered hosts of the demons.’

sasmāra māraśca tataḥ svasainyaṁ vidhvaṁsanaṁ śākyamuneścikīrṣan |
nānāśrayāścānucarāḥ parīyuḥ śaradrumaprāsagadāsihastāḥ || 13.18

18. Then Māra called to mind his own army, wishing to work the overthrow of the Śākya saint; and his followers swarmed round, wearing different forms and carrying arrows, trees, darts, clubs, and swords in their hands;

varāhamīnāśvakharoṣṭravaktrā vyāghrarkṣasiṁhadviradānanāśca |
ekekṣaṇā naikamukhāstriśīrṣā laṁbodarāścaiva pṛṣodarāśca || 13.19

19. Having the faces of boars, fishes, horses, asses, and camels, of tigers, bears, lions, and elephants, — one-eyed, many-faced, three-headed, — with protuberant bellies and speckled bellies;

ajāsu saktā ghaṭajānavaśca daṁṣṭrāyudhāścaiva nakhāyudhāśca |
kabaṁdhahastā bahumūrtayaśca bhagnārdhavaktrāśca mahāmukhāśca || 13.20

20. Blended with goats, with knees swollen like pots, armed with tusks and with claws, carrying headless trunks in their hands, and assuming many forms, with half-mutilated faces, and with monstrous mouths;

tāmrāruṇā lohitaviṁducitrāḥ khaṭvāṁgahastā haridhūmrakeśāḥ |
laṁbasrajo vāraṇalaṁbakarṇāścarmāṁbarāścaiva niraṁbarāśca || 13.21

21. Copper-red, covered with red spots, bearing clubs in their hands, with yellow or smoke-coloured hair, with wreaths dangling down, with long pendulous ears like elephants, clothed in leather or wearing no clothes at all;

śvetārdhavaktrā haritārdhakāyāstāmrāśca dhūmrā harayo 'sitāśca |
vyāḍottarāsaṁgabhujāstathaiva praghuṣṭaghaṁṭākulamekhalāśca || 13.22

22. Having half their faces white or half their bodies green, — red and smoke-coloured, yellow and black, — with arms reaching out longer than a serpent, and with girdles jingling with rattling bells.

tālapramāṇāśca gṛhītaśūlā daṁṣṭrākarālāśca śiśupramāṇāḥ |
urabhravaktrāśca vihaṁgamāśca mārjāravaktrāśca manuṣyakāyāḥ || 13.23

23. Some were as tall as palm-trees, carrying spears, — others were of the size of children with projecting teeth, others birds with the faces of rams, others with men's bodies and cats' faces;

prakīrṇakeśāḥ śikhino 'rdhamuṁḍā rajjvaṁbarā vyākulaveṣṭanāśca |
prahṛṣṭavaktrā bhṛkuṭīmukhāśca tejoharāścaiva manoharāśca || 13.24

24. With dishevelled hair, or with topknots, or half-bald, with rope-garments or with head-dress all in confusion, — with triumphant faces or frowning faces, — wasting the strength or fascinating the mind.

kecidvrajaṁto bhṛśamāvavalguranyo 'nyamāpupluvire tathānye |
cikrīḍurākāśagatāśca kecitkecicca cerustarumastakeṣu || 13.25

25. Some as they went leaped about wildly, others danced upon one another, some sported about in the sky, others went along on the tops of the trees.

nanarta kaścidbhramayaṁstriśūlaṁ kaściddha pusphūrja gadāṁ vikarṣan |
harṣeṇa kaścidvṛṣavannanarta kaścitprajajvāla tanūruhebhyaḥ || 13.26

26. One danced, shaking a trident, another made a crash, dragging a club, another bounded for joy like a bull, another blazed out flames from every hair.

evaṁvidhā bhūtagaṇāḥ samaṁtāttadbodhimūlaṁ parivārya tasthuḥ |
jighṛkṣavaścaiva jighāṁsavaśca bharturniyogaṁ paripālayaṁtaḥ || 13.27

27. Such were the troops of demons who encircled the root of the Bodhi tree on every side, eager to seize it and to destroy it, awaiting the command of their lord.

taṁ prekṣya mārasya ca pūrvarātre śākyarṣabhasyaiva ca yuddhakālam |
na dyauścakāśe pṛthivī cakaṁpe prajajvaluścaiva diśaḥ saśabdāḥ || 13.28

28. Beholding in the first half of the night that battle of Māra and the bull of the Śākya race, the heavens did not shine and the earth shook and the (ten) regions of space flashed flame and roared.

viṣvagvavau vāyurudīrṇavegastārā na rejurna babhau śaśāṁkaḥ |
tamaśca bhūyo vitatāra rātreḥ sarve ca saṁcukṣubhire samudrāḥ || 13.29

29. A wind of intense violence blew in all directions, Viśvak should be corrected to viṣvak [Ed: corrected in the electronic text].09 the stars did not shine, the moon gave no light, and a deeper darkness of night spread around, and all the oceans were agitated.

mahībhṛto dharmaparāśca nāgā mahāmunervighnamamṛṣyamāṇāḥ |
māraṁ prati krodhavivṛttanetrā niḥśaśvasuścaiva jajṛṁbhire ca || 13.30

30. The mountain deities Mahībhṛtaḥ. This might mean simply ‘the rulers of the earth’.10 and the Nāgas who honoured the Law, indignant at the attack on the saint, rolling their eyes in anger against Māra, heaved deep sighs and opened their mouths wide.

śuddhādhivāsā vibudharṣayastu saddharmasiddhyarthamiva pravṛttāḥ |
māre 'nukaṁpāṁ manasā pracakrurvirāgabhāvāttu na roṣamīyuḥ || 13.31

31. But the god-sages, the Śuddhādhivāsas, In Pāli Suddhāvāsā. Cf. III, 26.11 being as it were absorbed in the perfect accomplishment of the good Law, felt only a pity for Māra in their minds and through their absolute passionlessness were unruffled by anger.

tadbodhimūlaṁ samavekṣya kīrṇaṁ hiṁsātmanā mārabalena tena |
dharmātmabhirlokavimokṣakāmairbabhūva hāhākṛtamaṁtarīkṣam || 13.32

32. When they saw the foot of the Bodhi tree crowded with that host of Māra, intent on doing harm, — the sky was filled with the cry raised by all the virtuous beings who desired the world's liberation.

upaplutaṁ dharmavidastu tasya dṛṣṭvā sthitaṁ mārabalaṁ mahārṣiḥ |
na cukṣubhe nāpi yayau vikāraṁ madhye gavāṁ siṁha ivopaviṣṭaḥ || 13.33

33. But the great sage Buddha himself, viewing all this ab extra.12 having beheld that army of Māra thus engaged in an attack on the knower of the Law, The Tibetan seems to read dharmavidheḥ for dharmavidaḥ, as it has chos·kyi cho·ga de·ni, ‘(injurer) of that law of dharma’.13 remained untroubled and suffered no perturbation, like a lion seated in the midst of oxen.

mārastato bhūtacamūmudīrṇāmājñāpayāmāsa bhayāya tasya |
svaiḥ svaiḥ prabhāvairatha sāsya senā taddhairyabhedāya matiṁ cakāra || 13.34

34. Then Māra commanded his excited army of demons to terrify him; and forthwith that host resolved to break down his determination with their various powers.

keciccalannaikavilaṁbijihvāstīkṣṇogradaṁṣṭrā harimaṁḍalākṣāḥ |
vidāritāsyāḥ sthiraśaṁkukarṇāḥ saṁtrāsayaṁtaḥ kila nāma tasthuḥ || 13.35

35. Some with many tongues hanging out and shaking, with sharp-pointed savage teeth and eyes like the disk of the sun, with wide-yawning mouths and upright ears like spikes, — they stood round trying to frighten him.

tebhyaḥ sthitebhyaḥ sa tathāvidhebhyaḥ rūpeṇa bhāvena ca dāruṇebhyaḥ |
na vivyathe nodvivije mahārṣiḥ krīḍan subālebhya ivoddhatebhyaḥ || 13.36

36. Before these monsters standing there, so dreadful in form and disposition, the great sage remained unalarmed and untroubled, sporting with them as if they had been only rude children. Prof. Bühler suggests svabālebhyaḥ, ‘as with his own tossed hair’.14

kaścittato raudravivṛttadṛṣṭistasmai gadāmudyamayāṁcakāra |
tastaṁbha bāhuḥ sagadastato 'sya puraṁdarasyeva purā savajraḥ || 13.37

37. Then one of them, with his eyes rolling wildly, lifted up a club against him; but his arm with the club was instantly paralysed, as was Indra's of old with its thunderbolt. Cf. Śatap. Br. XII, 7, 3; Viṣṇu Pur. V, 30; Kum Sambh. II, 20.15

kecitsamudyamya śilāstarūṁśca viṣehire naiva munau vimoktum |
petuḥ savṛkṣāḥ saśilāstathaiva vajrāvabhagnā iva viṁdhyapādāḥ || 13.38

38. Some, having lifted up stones and trees, found themselves unable to throw them against the sage; down they fell, with their trees and their stones, like the roots of the Vindhya shattered by the thunderbolt.

kaiścitsamutpatya nabho vimuktāḥ śilāśca vṛkṣāśca paraśvadhāśca |
tasthurnabhasyeva na cāvapetuḥ saṁdhyābhrapādā iva naikavarṇāḥ || 13.39

39. Others, leaping up into the sky, flung rocks, trees, and axes; these remained in the sky and did not fall down, like the many-coloured rays of the evening clouds.

cikṣepa tasyopari dīptamanyaḥ kaḍaṁgaraṁ parvataśṛṁgamātram |
yanmuktamātraṁ gaganasthameva tasyānubhāvācchatadhā babhūva || 13.40

40. Another hurled upon him a mass of blazing straw as big as a mountain-peak, which, as soon as it was thrown, while it hung poised in the sky, was shattered into a hundred fragments by the sage's power.

kaścijjvalannarka ivoditaḥ khādaṁgāravarṣaṁ mahadutsasarja |
cūrnāni cāmīkarakaṁdarāṇāṁ kalpātyaye meruriva pradīptaḥ || 13.41

41. One, rising up like the sun in full splendour, rained down from the sky a great shower of live embers, as at the end of an aeon blazing Meru showers down the pulverised scoriae of the golden valleys.

tadbodhimūle pravikīryamāṇamaṁgāravarṣaṁ tu savisphuliṁgam |
maitrīvihārādṛṣisattamasya babhūva raktotpalapatravarṣaḥ || 13.42

42. But that shower of embers full of sparks, when scattered at the foot of the Bodhi tree, became a shower of red lotus-petals through the operation of the great saint's boundless charity.

śarīracittavyasanātapaistairevaṁvidhaistaiśca nipātyamānaiḥ |
naivāsanācchākyamuniścacāla svaṁ niścayaṁ baṁdhumivopaguhya || 13.43

43. But with all these various scorching assaults on his body and his mind, and all these missiles showered down upon him, the Śākya saint did not in the least degree move from his posture, clasping firmly his resolution as a kinsman.

athāpare nirjagalurmukhebhyaḥ sarpānvijīrṇebhya iva drumebhyaḥ |
te maṁtrabaddhā iva tatsamīpe na śaśvasurnotsasṛjurna celuḥ || 13.44

44. Then others spat out serpents from their mouths as from old decayed trunks of trees; but, as if held fast by a charm, near him they neither breathed nor discharged venom nor moved.

bhūtvāpare vāridharā vṛhaṁtaḥ savidyutaḥ sāśanicaṁḍaghoṣāḥ |
tasmin drume tatyajuraśmavarṣaṁ tatpuṣpavarṣaṁ ruciraṁ babhūva || 13.45

45. Others, having become great clouds, emitting lightning and uttering the fierce roar of thunderbolts, poured a shower of stones upon that tree, — but it turned to a pleasant shower of flowers.

cāpe 'tha vāṇo nihito 'pareṇa jajvāla tatraiva na niṣpapāta |
anīśvarasyātmani dhūryamāṇo durmarṣaṇasyeva narasya manyuḥ || 13.46

46. Another set an arrow in his bow, — there it gleamed but it did not issue forth, like the anger which falls slack Dhūryamāṇo is a difficult word, connected with √ dhvṛ or √ dhūrv.16 in the soul of an ill-tempered impotent man.

paṁceṣavo 'nyena tu vipramuktāstasthurnayatyeva munau na petuḥ |
saṁsārabhīrorviṣayapravṛttau paṁceṁdriyāṇīva parīkṣakasya || 13.47

47. But five arrows shot by another stood motionless and fell not, through the saint's ruling guidance, — like the five senses of him who is well experienced in the course of worldly objects and is afraid of embodied existence.

jighāṁsayānyaḥ prasasāra ruṣṭo gadāṁ gṛhītvābhimukho mahārṣeḥ |
so 'prāptakālo vivaśaḥ papāta doṣeṣvivānarthakareṣu lokaḥ || 13.48

48. Another, full of anger, rushed towards the great saint, having seized a club with a desire to smite him; but he fell powerless without finding an opportunity, like mankind in the presence of faults which cause failure. Cf, randhropanipātino 'narthāḥ, Śakunt. VI.17

strī meghakālī tu kapālahastā kartuṁ mahārṣeḥ kila mohacittam |
babhrāma tatrāniyataṁ na tasthau calātmano buddhirivāgameṣu || 13.49

49. But a woman named Meghakālī, bearing a skull in her hand, in order to infatuate the mind of the sage, flitted about unsettled and stayed not in one spot, like the mind of the fickle student over the sacred texts.

kaścitpradīptaṁ praṇidhāya cakṣurnetrāgnināśīviṣavaddidhakṣuḥ |
tatraiva nāsīttamṛṣiṁ dadarśa kāmātmakaḥ śreya ivopadiṣṭam || 13.50

50. Another, fixing a kindling eye, wished to burn him with the fire of his glance like a poisonous serpent; but he saw the sage and lo! he was not there, like the votary of pleasure when true happiness is pointed out to him. He had not eyes to see the object which he looked for.18

gurvīṁ śilāmudyamayaṁstathānyaḥ śaśrāma moghaṁ vihataprayatnaḥ |
niḥśreyasaṁ jñānasamādhigamyaṁ kāyaklamairdharmamivāptukāmaḥ || 13.51

51. Another, lifting up a heavy rock, wearied himself to no purpose, having his efforts baffled, like one who wishes to obtain by bodily fatigue that condition of supreme happiness which is only to be reached by meditation and knowledge.

tarakṣusiṁhākṛtayastathānye praṇeduruccairmahataḥ praṇādān |
sattvāni yaiḥ saṁcukucuḥ samaṁtādvajrāhatā dyauḥ phalatīti matvā || 13.52

52. Others, wearing the forms of hyenas and lions, uttered loudly fierce howls, which caused all beings round to quail with terror, as thinking that the heavens were smitten with a thunderbolt and were bursting.

mṛgā gajāścārttaravān sṛjaṁto vidudruvuścaiva nililyire ca |
rātrau ca tasyāmahanīva digbhyaḥ khagā ruvaṁtaḥ paripeturārttāḥ || 13.53

53. Deer and elephants uttering cries of pain ran about or lay down, — in that night as if it were day screaming birds flew around disturbed in all directions.

teṣāṁ praṇādaistu tathāvidhaistaiḥ sarveṣu bhūteṣvapi kaṁpiteṣu |
munirna tatrāsa na saṁcukoca ravairgarutmāniva vāyasānām || 13.54

54. But amidst all these various sounds which they made, although all living creatures were shaken, the saint trembled not nor quailed, like Garuḍa at the noise of crows.

bhayāvahebhyaḥ pariṣadgaṇebhyo yathā yathā naiva munirbibhāya |
tathā tathā dharmabhṛtāṁ sapatnaḥ śokācca roṣācca sasāra māraḥ || 13.55

55. The less the saint feared the frightful hosts of that multitude, the more did Māra, the enemy of the righteous, continue his attacks in grief and anger.

bhūtaṁ tataḥ kiṁcidadṛśyarūpaṁ viśiṣṭarūpaṁ gaganasthameva |
dṛṣṭvārṣaye drugdhamavairaruṣṭaṁ māraṁ babhāṣe mahatā svareṇa || 13.56

56. Then some being of invisible shape, but of pre-eminent glory, standing in the heavens, — beholding Māra thus malevolent against the seer, — addressed him in a loud voice, unruffled by enmity:

moghaṁ śramaṁ nārhasi māra kartuṁ hiṁsrātmatāmutsṛja gaccha śarma |
naiṣa tvayā kaṁpayituṁ hi śakyo mahāgirirmerurivānilena || 13.57

57. ‘Take not on thyself, O Māra, this vain fatigue, — throw aside thy malevolence and retire to peace; Or ‘go to thy home’.19 this sage cannot be shaken by thee any more than the mighty mountain Meru by the wind.

apyuṣṇabhāvaṁ jvalanaḥ prajahyādāpo dravatvaṁ pṛthivī sthiratvam |
anekakalpācitapuṇyakarmā na tveva jahyādvyavasāyameṣaḥ || 13.58

58. ‘Even fire might lose its hot nature, water its fluidity, earth its steadiness, but never will he abandon his resolution, who has acquired his merit by a long course of actions through unnumbered aeons.

yo niścayo hyasya parākramaśca tejaśca yadyā ca dayā prajāsu |
aprāpya notthāsyati tattvameṣa tamāṁsyahatveva sahasraraśmiḥ || 13.59

59. ‘Such is that purpose of his, that heroic effort, that glorious strength, that compassion for all beings, — until he attains the highest wisdom, he will never rise from his seat, just as the sun does not rise, without dispelling the darkness.

kāṣṭhaṁ hi mathnan labhate hutāśaṁ bhūmiṁ khanan viṁdati cāpi toyam |
nirbaṁdhinaḥ kiṁca na nāsya sādhyaṁ nyāyena yuktaṁ ca kṛtaṁ ca sarvam || 13.60

60. ‘One who rubs the two pieces of wood obtains the fire, one who digs the earth finds at last the water, — and to him in his perseverance there is nothing unattainable, — all things to him are reasonable and possible.

tallokamārttaṁ karuṇāyamāno rogeṣu rāgādiṣu vartamānam |
mahābhiṣagnārhati vighnameṣa jñānauṣadhārthaṁ parikhidyamānaḥ || 13.61

61. ‘Pitying the world lying distressed amidst diseases and passions, he, the great physician, ought not to be hindered, who undergoes all his labours for the sake of the remedy knowledge.

hṛte ca loke bahubhiḥ kumārgaiḥ sanmārgamanvicchati yaḥ śrameṇa |
sa daiśikaḥ kṣobhayituṁ na yuktaṁ sudeśikaḥ sārtha iva pranaṣṭe || 13.62

62. ‘He who toilsomely pursues the one good path, when all the world is carried away in devious tracks, — he the guide should not be disturbed, like a right informant when the caravan has lost its way.

sattveṣu naṣṭeṣu mahāṁdhakārairjñānapradīpaḥ kriyamāṇa eṣaḥ |
āryasya nirvāpayituṁ na sādhu prajvālyamānastamasīva dīpaḥ || 13.63

63. ‘He who is made a lamp of knowledge when all beings are lost in the great darkness, — it is not for a right-minded soul to try to quench him, — like a lamp kindled in the gloom of night.

dṛṣṭvā ca saṁsāramaye mahaughe magnaṁ jagatpāramaviṁdamānam |
yaścedamuttārayituṁ pravṛttaḥ kaścinnayettasya tu pāpamāryaḥ || 13.64

64. ‘He who, when he beholds the world drowned in the great flood of existence and unable to reach the further shore, strives to bring them safely across, — would any right-minded soul offer him wrong?

kṣamāśipho dhairyavigāḍhamūlaścāritrapuṣpaḥ smṛtibuddhiśākhaḥ |
jñānadrumo dharmaphalapradātā notpāṭanaṁ hyarhati vardhamānaḥ || 13.65

65. ‘The tree of knowledge, whose roots go deep in firmness, and whose fibres are patience, — whose flowers are moral actions and whose branches are memory and thought, — and which gives out the law as its fruit, — surely when it is growing it should not be cut down.

baddhāṁ dṛḍhaiścetasi mohapāśairyasya prajāṁ mokṣayituṁ manīṣā |
tasmin jighāṁsā tava nopapannā śrāṁte jagadbaṁdhanamokṣahetoḥ || 13.66

66. ‘Him whose one desire is to deliver mankind bound in soul by the fast snares of illusion, — thy wish to overthrow him is not worthy, wearied as he is for the sake of unloosing the bonds of the world.

bodhāya karmāṇi hi yānyanena kṛtāni teṣāṁ niyato 'dya kālaḥ |
sthāne tathāsminnupaviṣṭa eṣa yathaiva pūrve munayastathaiva || 13.67

67. ‘To-day is the appointed period of all those actions which have been performed by him for the sake of knowledge, — he is now seated on this seat just as all the previous saints have sat.

eṣā hi nābhirvasudhātalasya kṛtsnena yuktā parameṇa dhāmnā |
bhūmerato 'nyo 'sti hi na pradeśo veśaṁ samādherviṣayo hitasya || 13.68

68. ‘This is the navel of the earth's surface, endued with all the highest glory; there is no other spot of the earth than this, — the home of contemplation, the realm of well-being.

tanmā kṛthāḥ śokamupehi śāṁtiṁ mā bhūnmahimnā tava māra mānaḥ |
viśraṁbhituṁ na kṣamamadhruvā śrīścale pade kiṁ padamabhyupaiṣi || 13.69

69. ‘Give not way, then, to grief but put on calm; let not thy greatness, O Māra, be mixed with pride; it is not well to be confident, — fortune is unstable, — why dost thou accept a position on a tottering base?’

tataḥ sa saṁśrutya ca tasya tadvaco mahāmuneḥ prekṣya ca niṣprakaṁpatām |
jagāma māro vimanā hatodyamaḥ śarairjagaccetasi yairvihanyase || 13.70

70. Having listened to his words, and having seen the unshaken firmness of the great saint, Māra departed dispirited and broken in purpose I read hatodyamo.20 with those very arrows by which, O world, thou art smitten in thy heart.

gatapraharṣā viphalīkṛtaśramā praviddhapāṣāṇakaḍaṁgaradrumā |
diśaḥ pradudrāva tato 'sya sā camūrhatāśrayeva dviṣatā dviṣaccamūḥ || 13.71

71. With their triumph at an end, their labour all fruitless, and all their stones, straw, and trees thrown away, that host of his fled in all directions, like some hostile army when its camp has been destroyed by the enemy.

dravati saparapakṣe nirjite puṣpaketau
jayati jitatamaske nīrajaske mahārṣau |
yuvatiriva sahāsā dyauścakāśe sacaṁdrā
surabhi ca jalagarbhaṁ puṣpavarṣaṁ papāta || 13.72

72. When the flower-armed god Māra identified with Kāmadeva, cf. ver. 2.21 thus fled away vanquished with his hostile forces and the passionless sage remained victorious, having conquered all the power of darkness, the heavens shone out with the moon like a maiden with a smile, and a sweet-smelling shower of flowers fell down wet with dew.

tathāpi pāpīyasi nirjite gate diśaḥ praseduḥ prababhau niśākaraḥ |
divo nipeturbhuvi puṣpavṛṣṭayo rarāja yoṣeva vikalmaṣā niśā | 13.73*

73. Should we read tathā hi for tathāpi? [Ed. this verse is quite rightly rejected as spurious by Johnson.]22When the wicked one thus fled vanquished, the different regions of the sky grew clear, the moon shone forth, showers of flowers fell down from the sky upon the earth, and the night gleamed out like a spotless maiden. [Ed: the following note (23b) is slightly incorrect as the original part of Aśvaghoṣa's work continues up to Chapter XIV, verse 31 (as numbered in Cowell's edition) as has been established by Johnson.]23a Here the original work of Aśvaghoṣa ends according to the gloss at the close of the Cambridge MS.C; the four remaining books were added, to supply an old lacuna, by Amṛtānanda a modern Nepalese author. The Chinese and Tibetan translations seem to agree with the Sanskrit for part of the fourteenth book, but they soon diverge widely from it. The four books are included in the translation as a literary curiosity.23b

iti śrībuddhacarite mahākāvye 'śvaghoṣakṛte māravijayo nāma trayodaśaḥ sargaḥ || 13 ||
[Such is the thirteenth chapter in the great poem Śri Buddhacarita,
written by Aśvaghosa, called Defeat of Māra]