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Book X: [Śreṇyābhigamano]
sa rājavatsaḥ pṛthupīnavakṣāstau havyamaṁtrādhikṛtau vihāya |
uttīrya gaṁgāṁ pracalattaraṁgāṁ śrīmadgṛhaṁ rājagṛhaṁ jagāma || 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 Rājagṛha with its beautiful palaces.
śailaiḥ suguptaṁ ca vibhūṣitaṁ ca dhṛtaṁ ca pūtaṁ ca śivaistapodaiḥ |
paṁcācalāṁkaṁ nagaraṁ prapede śāṁtaḥ svayaṁbhūriva nākapṛṣṭham || 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 tīrtha in Magadha.01 — like Brahman Svayaṁbhū.02 in a holy calm going to the uppermost heaven.
gāṁbhīryamojaśca niśāmya tasya vapuśca dīptaṁ puruṣānatītya |
visismiye tatra janastadānīṁ sthāṇuvratasyeva vṛṣadhvajasya || 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. Śiva.03
taṁ prekṣya yo 'nyena yayau sa tasthau yaścātra tasthau pathi so 'nvagacchat |
drutaṁ yayau yaṁ sadayaṁ sadhīraṁ yaḥ kaścidāste sma sa cotpapāta || 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.
kaścittamānarca janaḥ karābhyāṁ satkṛtya kaścicchirasā vavaṁde |
snigdhena kaścidvacasābhyanaṁdannaivaṁ jagāmāpratipūjya kaścit || 10.5
5. Some people reverenced him with their hands, others in worship saluted him with their heads, some addressed him with affectionate words, — not one went on without paying him homage.
taṁ jihriyuḥ prekṣya vicitraveṣāḥ prakīrṇavācaḥ pathi maunamīyuḥ |
dharmasya sākṣādiva saṁnikarṣānna kaścidanyāyamatirbabhūva || 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.
anyakriyāṇāmapi rājamārge strīṇāṁ nṛṇāṁ vā bahumānapūrvam |
tadeva kalpaṁ naradevasūtraṁ nirīkṣamāṇā na tu tasya dṛṣṭiḥ || 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 lalāṭaṁ mukhamīkṣaṇaṁ vā vapuḥ karau vā caraṇau gatiṁ vā |
yadeva yastasya dadarśa tatra tadeva tasyānubabaṁdha cakṣuḥ || 10.8
8. His brows, his forehead, his mouth, or his eyes, — his body, his hands, his feet, or his gait, — whatever part of him any one beheld, that at once riveted his eyes.
dṛṣṭvā śubhorṇabhruvamāyatākṣaṁ jvalaccharīraṁ śubhajālahastam |
taṁ bhikṣuveśaṁ kṣitipālanārhaṁ saṁcukṣubhe rājagṛhasya lakṣmīḥ || 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, — so worthy of ruling the earth and yet wearing a mendicant's dress, — the Goddess of Rājagṛha was herself perturbed.
śreṇyo 'tha bhartā magadhājirasya vāhyādvimānādvipulaṁ janaugham |
dadarśa papraccha ca tasya hetuṁ tatastamasmai puruṣaḥ śaśaṁsa || 10.10
10. Then Śreṇya, A name of Bimbisāra, 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:
jñānaṁ paraṁ vā pṛthivīśriyaṁ vā viprairya ukto 'dhigamiṣyatīti |
sa eva śākyādhipatestanūjo nirīkṣyate pravrajito janena || 10.11
11. ‘He who was thus foretold by the Brāhmans, "he will either attain supreme wisdom or the empire of the earth," — it is he, the son of the king of the Śākyas, who is the ascetic whom the people are gazing at.’
tataḥ śrutārtho manasā gatārtho rājā babhāṣe puruṣaṁ tameva |
vijñāyatāṁ kva pratigacchatīti tathetyathainaṁ puruṣo '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.
alolacakṣuryugamātradarśī nivṛttavāgyaṁtritamaṁdagāmī |
cacāra bhikṣāṁ sa tu bhikṣuvaryo nidhāya gātrāṇi calaṁ ca cetaḥ || 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.
ādāya bhaikṣaṁ ca yathopapannaṁ yayau gireḥ prasravaṇaṁ viviktam |
nyāyena tatrābhyavahṛtya cainanmahīdharaṁ pāṁḍavamāruroha || 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 Pāṇḍava. Cf. Lalitavistara.07
tasminvane lodhravanopagūḍhe mayūranādapratipūrṇakuṁje |
kāṣāyavāsāḥ sa babhau nṛsūryo yathodayasyopari bālasūryaḥ || 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.
tatraivamālokya sa rājabhṛtyaḥ śreṇyāya rājñe kathayāṁ cakāra |
saṁśrutya rājā sa ca bāhumānyāttatra pratasthe nibhṛtānuyātraḥ || 10.16
16. That royal attendant, having thus watched him there, related it all to the king Śreṇya; and the king, when he heard it, in his deep veneration, started himself to go thither with a modest retinue.
sa pāṁḍavaṁ pāṁḍavatulyavīryaḥ śailottamaṁ śailasamānavarṣmā |
maulīdharaḥ siṁhagatirnṛsiṁhaścalatsaṭaḥ siṁha ivāruroha || 10.17
17. He who was like the Pāṇḍavas in heroism, and like a mountain in stature, ascended Pāṇḍava, that noblest of mountains, — a crown-wearer, of lion-like gait, a lion among men, as a maned lion ascends a mountain.
calasya tasyopari śṛṁgabhūtaṁ śāṁteṁdriyaṁ paśyati bodhisattvam |
paryaṁkamāsthāya virocamānaṁ śaśāṁkamudyaṁtamivābhrakūṭāt || 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, — like the moon rising from the top of a cloud.
taṁ rūpalakṣmyā ca śamena caiva dharmasya nirmāṇamivopadiṣṭam |
savismayaḥ praśrayavān nareṁdraḥ svayaṁbhuvaṁ śakra ivopatasthe || 10.19
19. Him, distinguished by his beauty of form and perfect tranquillity as the very creation of Religion herself, — filled with astonishment and affectionate regard the king of men approached, as Indra the self-existent (Brahman).
taṁ nyāyato nyāyavatāṁ variṣṭhaḥ sametya papraccha ca dhātusāmyam |
sa cāpyavocatsadṛśena sāmnā nṛpaṁ manaḥsvāsthyamanāmayaṁ 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.
tataḥ śucau vāraṇakarṇanīle śilātale 'sau niṣasāda rājā |
nṛpopaviśyānumataśca tasya bhāvaṁ vijijñāsuridaṁ babhāṣe || 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, Nṛpopaviśya? with arṣa Sandhi.09 with the other's assent, he thus spoke, desiring to know his state of mind:
prītiḥ parā me bhavataḥ kulena kramāgatā caiva parīkṣitā ca |
jātā vivakṣā suta yā yato me tasmādidaṁ 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.
ādityapūrvaṁ vipulaṁ kulaṁ te navaṁ vayo dīptamidaṁ vapuśca |
kasmādiyaṁ te matirakrameṇa bhaikṣāka evābhiratā na rājye || 10.23
23. ‘When I consider thy widespread race, beginning with the sun, thy fresh youth, and thy conspicuous beauty, — 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?
gātraṁ hi te lohitacaṁdanārhaṁ kāṣāyasaṁśleṣamanarhametat |
hastaḥ prajāpālanayogya eṣa bhoktuṁ na cārhaḥ paradattamannam || 10.24
24. ‘Thy limbs are worthy of red sandal-wood Lohitacandana may mean ‘saffron’.10 perfumes, — 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 rājyaṁ yadi paitṛkaṁ tvaṁ snehātpiturnecchasi vikrameṇa |
na ca kṣamaṁ marṣayituṁ matiste bhuktvārdhamasmadviṣayasya śīghram || 10.25
25. ‘If therefore, gentle youth, through thy love for thy father thou desirest not thy paternal kingdom in thy generosity, — then at any rate thy choice must not be excused, — accepting forthwith one half of my kingdom.
evaṁ hi na syātsvajanāvamardaḥ kālakrameṇāpi śamaśrayā śrīḥ |
tasmātkuruṣva praṇayaṁ mayi tvaṁ sadbhiḥ sahīyā hi satāṁ samṛddhiḥ || 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, — the prosperity of the good becomes very powerful, when aided by the good. [The Tibetan translates the fourth line, dam·pa·rnams daṅ bcas·pas dam·pai dpal ophel-lo, ‘by being with the good the prosperity of the good increases’. H.W.]11
atha tvidānīṁ kulagarvitatvādasmāsu viśraṁbhaguṇo na te 'sti |
vyūhānyanekāni vigāhya vāṇairmayā sahāyena parāñjigīṣa || 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.
tadbuddhimatrānyatarāṁ vṛṇīṣva dharmārthakāmān vidhivadbhajasva |
vyatyasya rāgādi ha hi trivargaṁ pretyeha vibhraṁśamavāpnuvaṁti || 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 paripīḍya kāmaḥ syāddharmakāmye paribhūya cārthaḥ |
kāmārthayoścoparameṇa dharmastyājyaḥ sa kṛtsno yadi kāṁkṣitārthaḥ || 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 Nirvāṇa.12 were obtained.
tasmāttrivargasya niṣevaṇena tvaṁ rūpametatsaphalaṁ kuruṣva |
dharmārthakāmādhigamaṁ hyanūnaṁ nṛṇāmanūnaṁ puruṣārthamāhuḥ || 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.
tanniṣphalau nārhasi kartumetau pīnau bhujau cāpavikarṣaṇārhau |
māṁdhātṛvajjetumimau hi yogyau lokāni hi trīṇi hi kiṁ punargām || 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 Māndhātṛ's to conquer the three worlds, much more the earth.
snehena khalvetadahaṁ bravīmi naiśvaryarāgeṇa na vismayena |
imaṁ hi dṛṣṭvā tava bhikṣuveśaṁ jātānukaṁpo 'smyapi cāgatāśruḥ || 10.32
32. ‘I speak this to you out of affection, — not through love of dominion or through astonishment; beholding this mendicant-dress of thine, I am filled with compassion and I shed tears.
tadbhuṁkṣva bhikṣāśramakāma kāmānkāle 'si kartā priyadharma dharmam |
yāvatsvavaṁśapratirūparūpaṁ na te jarābhyetyabhibhūya bhūyaḥ || 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; — ere old age comes on and overcomes this thy beauty, well worthy of thy illustrious race.
śaknoti jīrṇaḥ khalu dharmamāptuṁ kāmopabhogeṣvagatirjarāyāḥ |
ataśca yūnaḥ kathayaṁti kāmānmadhyasya vittaṁ 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 cārthasya ca jīvaloke pratyarthibhūtāni hi yauvanāni |
saṁrakṣyamāṇānyapi durgrahāṇi kāmā yatastena yathā haraṁti || 10.35
35. ‘Youth in this present world is the enemy of religion and wealth, — since pleasures, however we guard them, are hard to hold, therefore, wherever pleasures are to be found, there they seize them.
vayāṁsi jīrṇāni vimarśayaṁti dhīrāṇyavasthānaparāyaṇāni |
alpena yatnena śamātmakāni bhavaṁtyagatyeva ca lajjayā ca || 10.36
36. ‘Old age is prone to reflection’, Vimarśayanti?13 it is grave and intent on remaining quiet; it attains unimpassionedness with but little effort, unavoidably, and for very shame.
ataśca lolaṁ viṣayapradhānaṁ pramattamakṣāṁtamadīrghadarśi |
bahucchalaṁ yauvanamabhyatītya nistīrya kāṁtāramivāśvasaṁti || 10.37
37. ‘Therefore having passed through the deceptive period of youth, fickle, intent on external objects, heedless, impatient, not looking at the distance, — they take breath like men who have escaped safe through a forest.
tasmādadhīraṁ capalapramādi navaṁ vayastāvadidaṁ vyapaitu |
kāmasya pūrvaṁ hi vayaḥ śaravyaṁ na śakyate rakṣitumiṁdriyebhyaḥ || 10.38
38. ‘Let therefore this fickle time of youth first pass by, reckless and giddy, — our early years are the mark for pleasure, they cannot be kept from the power of the senses.
athau cikīrṣā tava dharma eva yajasva yajñaṁ kuladharma eṣaḥ |
yajñairadhiṣṭhāya hi nākapṛṣṭhaṁ yayau marutvānapi nākapṛṣṭham || 10.39
39. Or if religion is really thy one aim, then offer sacrifices, — this is thy family's immemorial custom, — climbing to highest heaven by sacrifices, even Indra, the lord of the winds, went thus to highest heaven.
suvarṇakeyūravidaṣṭabāhavo maṇipradīpojjvalacitramaulayaḥ |
nṛparṣayastāṁ hi gatiṁ gatā makhaiḥ śrameṇa yāmeva mahārṣayo yayuḥ || 10.40
40. ‘With their arms pressed Vidaṣṭa; cf. saṁdaṣṭa 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.’
ityevaṁ 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 babhāṣe yaḥ samyagvalabhidiva dhruvaṁ babhāṣe |
tacchrutvā na sa vicacāra rājasūnuḥ kailāso giririva naikacitrasānuḥ || 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 Kailāsa, having its many summits variegated (with lines of metals).
iti śrībuddhacarite mahākāvye 'śvaghoṣakṛte śreṇyābhigamano nāma daśamaḥ sargaḥ || 10 |
[Such is the tenth chapter in the great poem Śri Buddhacarita,
written by Aśvaghosa, called Śreṇya's Visit]
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last updated: August 2005