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VARGA 6. THE RETURN OF KANDAKA 1.
And now the night was in a moment gone, and sight restored to all created things, (when the royal prince) looked thro’ the wood, and saw the abode of Po-ka, the Rishi; [the hermitage of the Bhârgavides, see Burnouf, Introduction to Ind. Bud. p. 385]; . 418
The purling streams so exquisitely pure and sparkling, and the wild .beasts all unalarmed at man, caused the royal prince's heart to exult. Tired, the horse 2 stopped of his own will, to breathe. . 419
'This, then,' he thought, 'is a good sign and fortunate, and doubtless indicates divine approval 3.' And now he saw belonging to the Rishi, the various vessels 4 used for (asking) charity; . 420
And (other things) arranged by him in order, without the slightest trace of negligence. Dismounting then he stroked his horse's head, and cried, 'You now have borne me (well)!' . 421
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With loving eyes he looked at Kandaka, (eyes) like the pure cool surface of a placid lake (and said), 'Swift-footed! like a horse in pace, yea! swift as any light-winged bird, . 422
'Ever have you followed after me when riding, and deeply have I felt my debt of thanks, but not yet had you been tried in other ways; I only knew you as a man true-hearted, . 423
'My mind now wonders at your active powers of body; these two I now begin to see (are yours); a man may have a heart most true and faithful, but strength of body may not too be his; . 424
'Bodily strength and perfect honesty of heart, I now have proof enough are yours. (To be content) to leave 1 the tinselled world, and with swift foot to follow me, . 425
'Who would do this but for some profit, if without profit to his kin 2, who would not shun it? but you, with no private aim, have followed me, not seeking any present recompense; . 426
'As we nourish and bring up a child, to bind together and bring honour to a family; so we also reverence and obey a father, to gain (obedience and attention) from a begotten son; . 427
'In this way all think of their own advantage; but you have come with me disdaining profit; with many words I cannot hold you here, so let me say in brief to you, . 428
'We have now ended our relationship; take, then, my horse and ride back again; for me, during the
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long night past 1, that place I sought to reach now I have obtained.' . 429
Then taking off his precious neck-chain, he handed it to Kandaka, 'Take this,' he said, 'I give it you, let it console you in your sorrow;' . 430
The precious 2 jewel in the tire (sic--JBH) that bound his head, bright-shining, lighting up his person, taking off and placing in his extended palm, like the sun which lights up Sumeru, . 431
He said, 'O Kandaka! take this gem, and going back to where my father is, take the jewel and lay it reverently 3 before him, to signify my heart's relation to him; . 432
'And then, for me, request the king to stifle every fickle feeling of affection, and. say that I, to escape from birth and age and death, have entered on the wild (forest) 4 of painful discipline, . 433
'Not that I may get a heavenly birth, much less because I have no tenderness of heart, or that I
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cherish any cause of bitterness, but only that I may escape this weight of sorrow; . 434
'The accumulated long-night 1 weight of covetous desire (love), I now desire to ease the load (cause a break), so that it may be overthrown for ever; therefore I seek the way (cause) of ultimate escape; . 435
'If I should obtain emancipation, then shall I never need to put away my kindred 2, to leave my home, to sever ties of love. O! grieve not for your son! . 436
'The five desires of sense beget the sorrow 3; those held by lust themselves induce the sorrow; my very ancestors, victorious kings, thinking (their throne) established and immovable, . 437
'Have handed down to me their kingly wealth; I, thinking only on religion, put it all away; the royal mothers at the end of life their cherished treasures leave for their sons, . 438
'Those sons who covet much such worldly profit; but I rejoice to have acquired religious wealth; if you say that I am young and tender, and that the time for seeking wisdom is not come, . 439
'You ought to know that to seek true religion, there never is a time not fit; impermanence and fickleness 4, the hate of death, these ever follow us, . 440
'And therefore I (embrace) the present day, convinced
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that now is time to seek religion 1. With such entreaties as the above, you must make matters plain on my behalf; . 441
'But, pray you cause my father not to think longingly after me; let him destroy all recollection of me 2, and cut out from his soul the ties of love; . 442
'And you, grieve not 3 because of what I say, but recollect to give the king my message.' Kandaka hearing respectfully the words of exhortation, blinded and confused through choking sorrow, . 443
With hands outstretched did worship; and answering the prince, he spoke, 'The orders that you give me, will, I fear, add grief to grief; . 444
'And sorrow thus increased will deepen, as the elephant who struggles into deeper mire. When the ties of love are rudely snapped, who, that has any heart, would not grieve! . 445
'The golden ore may still by stamping be broken up, how much more the feelings choked with sorrow 4! the prince has grown up in a palace 5, with every care bestowed upon his tender person, . 446
'And now he gives his body to the rough and thorny forest; how will he be able to bear a life of privation 6? When first you ordered me to equip your steed, my mind was indeed sorely troubled, . 447
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'But the heavenly powers urged me on, causing me to hasten the preparation (of the horse 1), but what is the intention that urges the prince, to resolve thus to leave his secure palace? . 448
'The people of Kapilavastu, and all the country afflicted with grief; your father, now an old man, mindful of his son, loving him moreover tenderly 2; . 449
'Surely this determination to leave your home, this is not according to duty; it is wrong, surely, to disregard father and mother,--we cannot speak of such a thing with propriety! . 450
'Gotamî, too, who has nourished you so long, fed you with milk when a helpless child, such love as hers cannot easily be forgotten; it is impossible surely to turn the back on a benefactor; . 451
'The highly gifted (virtuous) mother of a child, is ever respected by the most distinguished families 3; to inherit distinction 4 and then to turn round, is not the mark of a distinguished man: . 452
The illustrious child of Yasodharâ, who has inherited a kingdom, rightly governed, his years now gradually ripening, should not thus go away from and forsake his home; . 453
But though he has gone away from his royal father, and forsaken his family and his kin, forbid it
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he should still drive me away, let me not depart from the feet of my master; . 454
'My heart is bound to thee, as the heat is (bound up 1) in the boiling water; I cannot return without thee to my country; to return and leave the prince thus, in the midst of the solitude of the desert 2, . 455
'Then should I be like Sumantra 3 (Sumantra), who left and forsook Râma; and now if I return alone to the palace, what words can I address to the king? . 456
'How can I reply to the reproaches of all the dwellers in the palace with suitable words? Therefore let the prince rather tell me, how I may truly 4 describe, . 457
'And with what device, the disfigured body, and the merit-seeking condition of the hermit! I am full of fear and alarm, my tongue can utter no words; . 458
'Tell me then what words to speak; but who is there in the empire will believe me? If I say that the moon's rays are scorching, there are men, perhaps, who may believe me; . 459
'But they will not believe that the prince, in his conduct, will act without piety; (for) the prince's heart is sincere and refined, always actuated with pity and love to men. . 460
'To be deeply affected with love, and yet to
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forsake (the object of love), this surely is opposed to a constant mind. O then, for pity's sake! return to your home, and thus appease my foolish longings.' . 461
The prince having listened to Kandaka, pitying his grief expressed in so many words, with heart resolved and strong in its determination, spoke thus to him once more, and said: . 462
'Why thus on my account do you feel the pain of separation? you should overcome this sorrowful mood, it is for you to comfort yourself; . 463
'All creatures, each in its way, foolishly arguing that all things are constant, would influence me to-day not to forsake my kin and relatives; . 464
'But when dead and come to be a ghost, how then, let them say, can I be kept? My loving mother when she bore me, with deep affection painfully carried me, . 465
'And then when born she died, not permitted to nourish me. One alive, the other dead, gone by different roads, where now shall she be found? . 466
'Like as in a wilderness on some high tree all the birds living with their mates assemble in the evening and at dawn disperse, so are the separations of the world; . 467
'The floating clouds rise (like) a high mountain, from the four quarters they fill the void, in a moment again they are separated and disappear; so is it with the habitations of men; . 468
'People from the beginning have erred thus, binding themselves in society and by the ties of love, and then, as after a dream, all is dispersed; do not then recount the names of my relatives; . 469
'For like the wood which is produced in spring,
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gradually grows and brings forth its leaves, which again fall in the autumn-chilly-dews--if the different parts of the same body are thus divided-- 470
'How much more men who are united in society! and how shall the ties of relationship escape rending? Cease therefore your grief and expostulation, obey my commands and return home; . 471
'The thought of your return alone will save me, and perhaps after your return I also may come back. The men of Kapilavastu, hearing that my heart is fixed, . 472
'Will dismiss from their minds all thought of me, but you may make known my words, "when I have escaped from the sad ocean of birth and death, then afterwards I will come back again; . 473
'"But I am resolved, if I obtain not my quest, my body shall perish in the mountain wilds."' The white horse hearing the prince, as he uttered these true and earnest words, . 474
'Bent his knee and licked his foot, whilst he sighed deeply and wept. Then the prince with his soft and glossy palm, (fondly) stroking the head of the white, horse, . 475
(Said), 'Do not let sorrow rise (within), I grieve indeed at losing you, my gallant steed 1--so strong and active, your merit now has gained its end 2; . 476
'You shall enjoy for long a respite from an evil birth 3, but for the present take as your reward 4
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these precious jewels and this glittering sword, and with them follow closely after Kandaka.' . 477
The prince then drawing forth his sword, glancing in the light as the dragon's eye, (cut off) the knot of hair with its jewelled stud 1, and forthwith cast it into space; . 478
Ascending upwards to the firmament, it floated there as the wings of the phoenix then all the Devas of the Trayastrimsa 2 heavens seizing the hair, returned with it to their heavenly abodes; . 479
Desiring always to adore the feet (offer religious service), how much rather now possessed of the crowning locks, with unfeigned piety do they increase their adoration, and shall do till the true law has died away. . 480
Then the royal prince thought thus, 'My adornments now are gone for ever, there only now remain these silken garments, which are not in keeping with a hermit's life.' . 481
Then the Deva of the Pure abode, knowing the heart-ponderings of the prince, transformed himself into a hunter's likeness, holding his bow, his arrows in his girdle, . 482
His body girded with a Kashâya 3-colour’d robe, thus he advanced in front of the prince. The prince
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considering this garment of his, the colour of the ground, a fitting pure attire, . 483
Becoming to the utmost the person of a Rishi, not fit for 1 a hunter's dress, forthwith called to the hunter, as he stood before him, in accents soft, and thus addressed him: . 484
'That dress of thine belikes me much, as if it were not foul 2, and this my dress I'll give thee in exchange, so please thee.' . 485
The hunter then addressed the prince, Although I ill can spare (am not unattached to) this garment, which I use as a disguise among the deer, that alluring them within reach I may kill them, . 486
'Notwithstanding, as it so pleases you, I am now willing to bestow it in exchange for yours.' The hunter having received the sumptuous dress, took again his heavenly body. . 487
The prince and Kandaka, the coachman, seeing this, thought deeply 3 thus, 'This garment is of no common character, it is not what a worldly man has worn;' . 488
And in (the prince's) heart great joy arose, as he regarded the coat with double reverence, and forthwith giving all the other things 4 to Kandaka, he himself was clad in it, of Kashâya colour; . 489
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Then like the dark and lowering cloud 1, that surrounds the disc of the sun or moon, he for a moment gazed, scanning his steps (way), then entered on the hermit's grot; .490
Kandaka following him with (wistful) eyes, his body disappeared, nor was it seen again. 'My lord and master now has left his father's house, his kinsfolk and myself (he cried), . 491
'He now has clothed himself in hermit's garb 2, and entered the painful 3 forest;' raising his hands he called on Heaven, o’erpowered with grief he could not move; . 492
Till holding by the white steed's neck, he tottered forward on the homeward road, turning again and often looking back, his steps (body) going on, his heart back-hastening, . 493
Now lost in thought and self-forgetful, now looking down to earth, then raising up his drooping (eye) to heaven, falling at times and then rising again, thus weeping as he went, he pursued his way homewards. . 494
VARGA 7. ENTERING THE PLACE (WOOD) OF AUSTERITIES.
The prince having dismissed Kandaka, as he entered the Rishis' abode, his graceful body brightly
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shining, lit up on every side the forest 'place of suffering;' . 495
Himself gifted with every excellence (Siddhârtha), according to his gifts, so were they reflected. As the lion, the king of beasts, when he enters among the herd of beasts, . 496
Drives from their minds all thoughts of common things 1, as now they watch the true form of their kind 2, so those Rishi masters assembled there, suddenly perceiving the miraculous portent 3, . 497
Were struck with awe and fearful gladness 4, as they gazed with earnest eyes and hands conjoined. The men and women too, engaged in various occupations, beholding him, with unchanged attitudes, . 498
Gazed as the gods look on king Sakra, with constant look and eyes unmoved; so the Rishis, with their feet fixed fast, looked at him even thus; . 499
Whatever in their hands they held, without releasing it, they stopped and looked; even as the ox when yoked to the wain, his body bound, his mind also restrained; . 500
So also the followers of the holy Rishis, each called the other to behold the miracle. The peacocks and the other birds with cries commingled flapped their wings; . 501
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The Brahmakârins holding the rules of deer 1, following the deer wandering through mountain glades, (as the) deer coarse of nature, with flashing eyes [shen shih], regard (or see) the prince with fixed gaze; . 502
So following the deer, those Brahmakârins intently gaze likewise, looking at the exceeding glory of the Ikshvâku. As the glory of the rising sun . 503
Is able to affect the herds of milch kine, so as to increase the quantity of their sweet-scented milk, so those Brahmakârins, with wondrous joy, thus spoke .one to the other: . 504
'Surely this is one of the eight Vasu Devas 2;' others, 'this is one of the two Asvins 3;' others, 'this is Mâra 4;' others, 'this is one of the 5 Brahmakâyikas;' . 505
Others, 'this is Sûryadeva 6 or Kandradeva, coming down; are they not seeking here a sacrifice which is their due? Come let us haste to offer our religious services!' . 506
The prince, on his part, with respectful mien addressed to them polite salutation. Then Bodhisattva, looking with care in every direction on the Brahmakârins occupying the wood, . 507
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Each engaged in his religious duties, all desirous of the delights of heaven, addressed the senior Brahmakârin, and asked him as to the path of true religion 1. . 508
'Now having but just come here, I do not yet know the rules of your religious life. I ask you therefore for information, and I pray explain to me what I ask.' . 509
On this that twice-born (Brahman) in reply explained in succession all the modes of painful discipline, and the fruits expected as their result. . 510
(How some ate) nothing brought from inhabited places (villages) 2, (but) that produced from pure water, (others) edible roots and tender twigs, (others) fruits and flowers fit for food, . 511
Each according to the rules of his sect, clothing and food in each case different, some living amongst bird-kind, and like them capturing and eating food; . 512
Others eating as the deer the grass (and herbs); others living like serpents, inhaling air; others eating nothing pounded in wood or stone; some eating with two teeth, till a wound be formed; . 513
Others, again, begging their food and giving it in charity, taking only the remnants for themselves; others, again, who let water continually drip on their heads and those who offer up with fire; . 514
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Others who practise water-dwelling like fish 1; thus there are (he said) Brahmakârins of every sort, who practise austerities, that they may at the end of life obtain a birth in heaven, . 515
And by their present sufferings afterwards obtain peaceable fruit. The lord of men 2, the excellent master, hearing all their modes of sorrow-producing penance, . 516
Not perceiving any element of truth in them, experienced no joyful emotion in his heart; lost in thought, he regarded the men with pity, and with his heart in agreement his mouth thus spake: . 517
'Pitiful indeed are such sufferings! and merely n quest of a human or heavenly reward 3, ever revolving in the cycle of birth or death, how great your sufferings, how small the recompence! . 518
'Leaving your friends, giving up honourable position; with a firm purpose to obtain the joys of heaven, although you may escape little sorrows, yet in the end involved in great sorrow; . 519
'Promoting the destruction of your outward form, and undergoing every kind of painful penance, and yet seeking to obtain another birth; increasing and prolonging the causes of the five desires, . 520
'Not considering that herefrom (result repeated) birth and death, undergoing suffering and, by that, seeking further suffering; thus it is that the world of men, though dreading the approach of death, . 521
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'Yet strive after renewed birth; and being thus born, they must die again. Altho’ still dreading (the power of) suffering, yet prolonging their stay in the sea of pain: . 522
'Disliking from their heart their present kind of life, yet still striving incessantly after other life; enduring affliction that they may partake of joy; seeking a birth in heaven, to suffer further trouble; . 523
'Seeking joys, whilst the heart sinks with feebleness. For this is so with those who oppose right reason; they cannot but be cramped and poor at heart. But by earnestness and diligence, then we conquer. . 524
'Walking in the path of true wisdom, letting go both extremes 1, we then reach ultimate perfection; to mortify the body, (if) this is religion, 2 then to enjoy rest, is something not resulting from religion. . 525
'To walk religiously and afterwards to receive happiness, this is to make the fruit of religion something different from religion; but bodily exercise is but the cause of death, strength results alone from the mind's intention; . 526
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'If you remove (from conduct) the purpose of the mind, the bodily act is but as rotten wood; wherefore, regulate the mind, and then the body will spontaneously go right. . 527
'(You say that) to eat pure things is a cause of religious merit, but the wild beasts and the children of poverty ever feed on these fruits and medicinal herbs; these then ought to gain much religious merit. . 528
'But if you say that the heart being good then bodily suffering is the cause of further merit, (then I ask) why may not those who walk (live) in ease, also possess a virtuous heart? . 529
'If joys are opposed to a virtuous heart, a virtuous heart may also be opposed to bodily suffering; if, for instance, all those heretics profess purity because they use water (in various ways), . 530
'Then those who thus use water among men, even with a wicked mind (karma), yet ought ever to be pure. But if righteousness is the groundwork of a Rishi's purity, then the idea of a sacred spot as his dwelling, . 531
'Being the cause of his righteousness (is wrong). What is reverenced, should be known and seen 1. Reverence indeed is due to righteous conduct, but let it not redound to the place (or, mode of life).' . 532
Thus speaking at large on religious questions, they went on till the setting sun. He then beheld their rites in connection with sacrifice to fire, the drilling (for sparks) and the fanning into flame, . 533
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Also the sprinkling of the butter libations, also the chanting of the mystic prayers, till the sun went down. The prince considering these acts, . 534
Could not perceive the right reason of them, and was now desirous to turn and go. Then all those Brahmakârins came together to him to request him to stay; . 535
Regarding with reverence the dignity of Bodhisattva, very desirous, they earnestly besought him: 'You have come from an irreligious place, to this wood where true religion flourishes, . 536
'And yet, now, you wish to go away; we beg you, then, on this account, to stay.' All the old Brahmakârins, with their twisted hair and bark clothes, . 537
Came following after Bodhisattva, asking him as a god 1 to stay a little while. Bodhisattva seeing these aged ones following him, their bodies worn with macerations, 538.
Stood still and rested beneath a tree; and soothing them, urged them to return. Then all the Brahmakârins, young and old, surrounding him, made their request with joined hands: . 539
'You who have so unexpectedly arrived here, amid these garden glades so full 2 of attraction, why now are you leaving them and going away, to seek perfection in the wilderness? . 540
'As a man loving (long) life, is unwilling to let go his body, so we are even thus; would that you would stop awhile. . 541
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'This is a spot where Brahmans and Rishis have ever dwelt, royal Rishis and heavenly Rishis, these all have dwelt within these woods. The places on the borders of the snowy mountains, . 542
'Where men of high birth 1 undergo their penance, those places are not to be compared to this. All the body of learned masters from this place have reached heaven; . 543
'All the learned Rishis who have sought religious merit, have from this place and northwards (found it), those who have attained a knowledge of the true law, and gained divine wisdom come not from southwards; . 544
'If you indeed see us remiss and not earnest enough, practising rules not pure, and on that account are not pleased to stay, . 545
'Then we are the ones that ought to go; you can still remain and dwell here, all these different Brahmakârins ever desire to find companions in their penances. . 546
'And you, because you are conspicuous for your religious earnestness, should not so quickly cast away their society: if you can remain here, they will honour you as god Sakra, . 547
'Yea! as the Devas pay worship to Brihaspati 2 (or, Virudhakapati).' Then Bodhisattva answered the Brahmakârins and told them what his desires were: . 548
'I am seeking for a true method of escape, I desire solely to destroy all mundane influences; but you, with strong hearts, practise your rules as ascetics, . 549
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'And pay respectful attention to such visitors as may come. My heart indeed is moved with affection towards you, for pleasant conversation is agreeable to all, those who listen are affected thereby; . 550
'And so hearing your words, my mind is strengthened in religious feeling; you indeed have all paid me much respect, in agreement with the courtesy of your religious profession; . 551
'But now I am constrained to depart, my heart grieves thereat exceedingly, first of all, having left my own kindred, and now about to be separated from you. . 552
'The pain of separation from associates, this pain is as great as the other, it is impossible for my mind not to grieve, as it is not to see others' faults 1. . 553
'But you, by suffering pain, desire earnestly to obtain the joys of birth in heaven; whilst I desire to escape from the three worlds, and therefore I give up what my reason (mind) tells me must be ejected 2. . 554
'The law which you practise, you inherit from the deeds of former teachers, but I, desiring to destroy all combination (accumulation), seek a law which admits of no such accident. . 555
'And therefore I cannot in this grove delay for a longer while in fruitless discussions.' At this time all the Brahmakârins, hearing the words spoken by Bodhisattva, . 556
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Words full of right reason and truth, very excellent in the distinction of principles, their hearts rejoiced and exulted greatly, and deep feelings of reverence were excited within them. . 557
At this time there was one Brahmakârin, who always slept in the dust, with tangled hair and raiment of the bark of trees, his eyes bleared (yellow), preparing himself in an ascetic practice (called) 'high-nose 1.' . 558
This one addressed Bodhisattva in the following words: 'Strong in will! bright in wisdom! firmly fixed in resolve to escape (pass beyond) the limits of birth, knowing that in escape from birth there alone is rest, . 559
'Not affected by any desire after heavenly blessedness, the mind set upon, the eternal destruction of the body (bodily form), you are indeed miraculous in appearance, (as you are) alone in the possession of such a mind. . 560
'To sacrifice to the gods, and to practise every kind of austerity, all this is designed to secure a birth in heaven, but here there is no mortification of selfish desire, . 561
'There is still a selfish personal aim; but to bend the will to seek final escape, this is indeed the work of a true teacher, this is the aim of an enlightened master; . 562
'This place is no right halting-place for you, you ought to proceed to Mount Pinda (Pândava), there dwells a great Muni, whose name is A-lo-lam (Arâda Râma). . 563
'He only has reached the end (of religious aims), the most excellent eye (of the law). Go therefore
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to the place where he dwells, and listen there to the true exposition of the law. . 564
'This will make your heart rejoice, as you learn to follow the precepts of his system. As for me, beholding the joy of your resolve, and fearing that I shall not obtain rest, . 565
'I must once more let go (dismiss) those following me, and seek other disciples; straighten my head (nose) and gaze with my full eyes; anoint my lips and cleanse my teeth, . 566
'Cover my shoulders and make bright my face, smooth my tongue and make it pliable. Thus, O excellently marked, sir! fully drinking (at the fountain of) the water you give (glorious water) 1, . 567
'I shall escape from the unfathomable depths. In the world nought is comparable to this, that which old men and Rishis have not known, that shall (I) 2 know and obtain: . 568
Bodhisattva having listened to these words, left the company of the Rishis, whilst they all, turning round him to the right, returned to their place. . 569
VARGA 8. THE GENERAL GRIEF OF THE PALACE.
Kandaka leading back the horse, opening the way for his heart's sorrow, as he went on, lamented and wept: unable to disburthen his soul. . 570
First of all with the royal prince, passing along the road for one night, but now dismissed and ordered
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to return. As the darkness of night closed on him, . 571
Irresolute he wavered in mind. On the eighth day approaching the city, the noble horse pressed onwards, exhibiting all his qualities of speed; . 572
But yet hesitating as he looked around and beheld not the form of the royal prince; his four members bent down with toil, his head and neck deprived of their glossy look, . 573
Whinnying as he went on with grief, he refused night and day his grass and water, because he had lost his lord, the deliverer of men. Returning thus to Kapilavastu, . 574
The whole country appeared withered and bare, as when one comes back to a deserted village; or as when the sun hidden behind Sumeru causes darkness to spread over the world. . 575
The fountains of water sparkled no more, the flowers and fruits were withered and dead, the men and women in the streets seemed lost in grief and dismay. . 576
Thus Kandaka with the white horse went on sadly and with slow advance, silent to those enquiring, wearily progressing as when accompanying a funeral; . 577
So they went on, whilst all the spectators seeing Kandaka, but not observing the royal Sâkya prince, raised piteous cries of lamentation and wept; as when the charioteer returned without Râma. . 578
Then one by the side of the road, with his body bent, called out to Kandaka: 'The prince, beloved of the world, the defender of his people, . 579
'The one you have taken away by stealth, where
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dwells he now?' Kandaka, then, with sorrowful heart, replied to the people and said: . 580
'I with loving purpose followed after him whom I loved; ’tis not I who have deserted the prince, but by him have I been sent away; (by him) who now has given up his ordinary adornments, . 581
'And with shaven head and religious garb, has entered the sorrow-giving grove.' Then the men hearing that he had become an ascetic, were oppressed with thoughts of wondrous boding (unusual thoughts); . 582
They sighed with heaviness and wept, and as their tears coursed down their cheeks, they spake thus one to the other: 'What then shall we do (by way of expedient)?' . 583
Then they all exclaimed at once, 'Let us haste after him in pursuit; for as when a man's bodily functions fail, his frame dies and his spirit flees, . 584
'So is the prince our life, and he our life gone, how shall we survive? This city, perfected with slopes and woods; those woods, that cover the slopes of the city, . 585
'All deprived of grace, ye lie as Bharata when killed!' Then the men and women within the town, vainly supposing the prince had come back, . 586
In haste rushed out to the heads of the way, and seeing the horse returning alone, not knowing whether he (the prince) was safe or lost, began to weep and to raise every piteous sound; . 587
(And said, 'Behold!) Kandaka advancing slowly with the horse, comes back with sighs and tears; surely he grieves because the prince is lost.' And thus sorrow is added to sorrow! . 588
Then like a captive warrior is drawn before the
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king his master, so did he enter the gates with tears, his eyes filled so that he said nought. . 589
Then looking up to heaven he loudly groaned; and the white horse too whined piteously; then all the varied birds and beasts in the palace court, and all the horses within the stables, . 590
Hearing the sad whinnying of the royal steed, replied in answer to him, thinking 'now the prince has come back.' But seeing him not, they ceased their cries! . 591
And now the women of the after-palace, (hearing the cries of the horses, birds, and beasts,) their hair dishevelled, their faces wan and yellow, their forms sickly to look at, their mouths and lips parched, . 592
Their garments torn and unwashed, the soil and heat not cleansed from their bodies, their ornaments all thrown aside, disconsolate and sad, cheerless in face, . 593
Raised their bodies, without any grace, even as the feeble (little) morning star (or stars of morning); their garments torn and knotted, soiled like the appearance of a robber, . 594
Seeing Kandaka and the royal horse shedding tears instead of the hoped-for return, they all, assembled thus, uttered their cry, even as those who weep for one beloved just dead; . 595
Confused and wildly they rushed about, as a herd of oxen that have lost their way. Mahâpragâpati Gôtamî, hearing that the prince had not returned, . 596
Fell fainting on the ground, her limbs entirely deprived of strength, even as some mad tornado wind crushes the golden-colour’d plantain tree; . 597
And again, hearing that her son had become a recluse, deeply sighing and with increased sadness
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she thought, 'Alas! those glossy locks turning to the right, each hair produced from each orifice, . 598
'Dark and pure, gracefully shining, sweeping the earth when loose 1, or when so determined, bound together in a heavenly crown, and now shorn and lying in the grass! . 599
'Those rounded shoulders and that lion step! Those eyes broad as the ox-king's, that body shining bright as yellow gold; that square breast and Brahma voice; . 600
'That you! possessing all these excellent qualities, should have entered on the sorrow-giving forest; what fortune now remains for the world, losing thus the holy king of earth? . 601
'That those delicate and pliant feet, pure as the lily and of the same colour, should now be torn by stones and thorns; O how can such feet tread on such ground! . 602
'Born and nourished in the guarded palace, clad with garments of the finest texture, washed in richly-scented water, anointed with the choicest perfumes, . 603
'And now exposed to chilling blasts and dews of night, O! where during the heat or the chilly morn can rest be found! Thou flower of all thy race! Confessed by all the most renowned! . 604
'Thy virtuous qualities everywhere talked of and exalted, ever reverenced, without self-seeking! why hast thou unexpectedly brought thyself upon some morn to beg thy food for life! . 605
'Thou who wert wont to repose upon a soft and
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kingly couch, and indulge in every pleasure during thy waking hours, how canst thou now endure the mountain and the forest wilds, on the bare grass to make thyself a resting-place!' . 606
Thus thinking of her son--her heart was full of sorrow, disconsolate she lay upon the earth. The waiting women raised her up, and dried the tears from off her face, . 607
Whilst all the other courtly ladies, overpowered with grief, their limbs relaxed, their minds bound fast with woe, unmoved they sat like pictured-folk. . 608
And now Yasodharâ deeply chiding, spoke thus to Kandaka: 'Where now dwells he, who ever dwells within my mind? . 609
'You two went forth, the horse a third, but now two only have returned! My heart is utterly o’er-borne with grief, filled with anxious thoughts, it cannot rest. . 610
'And you deceitful man! Untrustworthy and false associate! evil contriver! plainly revealed a traitor, a smile lurks underneath thy tears! . 611
'Escorting him in going; returning now with wails! Not one at heart--but in league against him--openly constituted a friend and well-wisher, concealing underneath a treacherous purpose; . 612
'So thou hast caused the sacred prince to go forth once and not return again! No questioning the joy you feel! Having done ill you now enjoy the fruit; . 613
'Better far to dwell with an enemy of wisdom, than work with one who, while a fool, professes friendship. Openly professing sweetness and light, inwardly a scheming and destructive enemy. . 614
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'And now this royal and kingly house, in one short morn is crushed and ruined! All these fair and queen-like women, with grief o’erwhelmed, their beauty marred, . 615
'Their breathing choked with tears and sobs, their faces soiled with crossing tracks of grief! Even the queen (Mâyâ) when in life, resting herself on him, as the great snowy mountains . 616
'Repose upon the widening earth, through grief in thought of What would happen, died. How sad the lot of these--within these open lattices--these weeping ones, these deeply wailing! . 617
'Born in another state than hers in heaven 1, how can their grief be borne!' Then speaking to the horse she said, 'Thou unjust! what dullness this--to carry off a man, . 618
'As in the darkness some wicked thief bears off a precious gem. When riding thee in time of battle, swords, and javelins and arrows, . 619
'None of these alarmed or frighted thee! But now what fitfulness of temper this 2, to carry off by violence, to rob my soul of one, the choicest jewel of his tribe. . 620
'O! thou art but a vicious reptile, to do such wickedness as this! to-day thy woeful lamentation sounds everywhere within these palace walls, . 621
'But when you stole away my cherished one, why wert thou dumb and silent then! if then thy voice
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had sounded loud, and roused the palace inmates from their sleep, . 622
'If then they had awoke and slumbered not, there would not have ensued the present sorrow.' Kandaka, hearing these sorrowful words, drawing in his breath and composing himself, . 623
Wiping away his tears, with hands clasped together, answered: 'Listen to me, I pray, in self-justification--be not suspicious of, nor blame the royal 1 horse, nor be thou angry with me either. . 624
'For in truth, no fault has been committed (by us). It is the gods who have effected this. For I, indeed, extremely reverenced the king's command, it was the gods who drove him to the solitudes, . 625
'Urgently leading on the horse with him: thus they went together fleet as with wings, his breathing hushed! suppressed was every sound 2, his feet scarce touched the earth! . 626
'The city gates wide opening of themselves! all space self-lighted! this was the work indeed of the gods; and what was I, or what my strength, compared with theirs?' . 627
Yasodharâ hearing these words, her heart was lost in deep consideration 3! the deeds accomplished by the gods could not be laid to others' charge 4, as faults; . 628
And so she ceased her angry chiding, and allowed her great, consuming grief to smoulder. Thus prostrate on the ground she muttered out her sad complaints,
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[paragraph continues] 'That the two ringed-birds 1 (doves) should be divided! . 629
'Now,' she cried, 'my stay and my support is lost, between those once agreed in life (religious life) 2, separation has sprung up! those who were at one (as to religion) are now divided, (let go their common action)! where shall I seek another mode of (religious) life? . 630
'In olden days the former conquerors (Ginas?) greatly rejoiced to see their kingly retinue; these with their wives in company, in search of highest wisdom, roamed through groves and plains. . 631
'And now, that he should have deserted me! and what is the religious state he seeks! the Brahman ritual respecting sacrifice, requires the wife to take part in the offering 3, . 632
'And because they both share in the service they shall both receive a common reward hereafter! but you (O prince!) art niggard in your religious rites, driving me away, and wandering forth alone! . 633
'Is it that you saw me jealous, and so turned against me! that you now seek some one free from
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jealousy! or did you see some other cause to hate me, that you now seek to find a heaven-born nymph 1! . 634
'But why should one excelling in every personal grace seek to practise self-denying austerities! is it that you despise a common lot with me, that variance rises in your breast against your wife! . 635
'Why does not Rahula fondly repose upon 2 your knee. Alas! alas! unlucky master! full of grace without, but hard (diamond) at heart! . 636
'The glory and the pride of all your tribe 3, yet hating those who reverence you! O! can it be, you have turned your back for good (upon) your little child, scarce able yet to smile 4! . 637
'My heart is gone! and all my strength! my lord has fled, to wander in the mountains! he cannot surely thus forget me! he is then but a man of wood or stone.' . 638
Thus having spoken, her mind was dulled and darkened, she muttered on, or spoke in wild mad words, or fancied that she saw strange sights, and sobbing past the power of self-restraint, . 639
Her breath grew less, and sinking thus, she fell asleep upon the dusty ground! The palace ladies seeing this, were wrung with heartfelt sorrow, . 640
Just as the full-blown lily, struck by the wind and hail, is broken down and withered. And now the
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king, his father, having lost the prince, was filled, both night and day, with grief; . 641
And fasting, sought the gods (for help). He prayed that they would soon restore him, and having prayed and finished sacrifice, he went from out the sacred 1 gates; . 642
Then hearing all the cries and sounds of mourning, his mind distressed became confused, as when heaven's thundering and lightning put to bewildering flight a herd of elephants. . 643
Then seeing Kandaka with the royal steed, after long questioning, finding his son a hermit, fainting he fell upon the earth, as when the flag of Indra falls and breaks. . 644
Then all the ministers of state, upraising him, exhort him, as was right 2, to calm himself. After a while, his mind somewhat recovered, speaking to the royal steed, he said: . 645
'How often have I ridden thee to battle, and every time have thought upon (commended) your excellence! but now I hate and loathe thee, more than ever I have loved or praised thee! . 646
'My son, renowned for noble qualities, thou hast carried off and taken from me; and left him 'mid the mountain forests; and now you have come back alone 3; . 647
'Take me, then, quickly hence and go! And going, never more come back with me! For since you have not brought him back, my life is worth no more preserving; . 648
'No longer care I about governing! My son about
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me was my only joy; as the Brahman Gayanta 1 met death for his son's sake, . 649
'So I, deprived of my religious son, will of myself deprive myself of life. So Manu, lord of all that lives, ever lamented for his son; . 650
'How much more I, a mortal man (ever-man), deprived of mine, must lose all rest! In old time the king Aga, loving his son 2, wandering thro’ the mountains, . 651
'Lost in thought (or deeply affected), ended life, and forthwith was born in heaven. And now I cannot die! Thro’ the long night fixed in this sad state, . 652
'With this great palace round me, thinking of my son, solitary and athirst as any hungry spirit (Preta); as one who, thirsty, holding water in his hand, but when he tries to drink lets all escape, . 653
'And so remains athirst till death ensues, and after death becomes a wandering ghost 3;--so I, in the extremity of thirst, through loss, possessed once of a son 4, but now without a son, . 654
'Still live, and cannot end my days! But come! tell me at once where is my son! let me not die athirst (for want of knowing this) and fall among the Pretas. . 655
'In former days, at least, my will was strong and firm, difficult to move as the great earth; but now I've lost my son, my mind is dazed, as in old time the king "ten chariots 5."' . 656
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And now the royal teacher (Purohita), an illustrious sage 1, with the chief minister, famed for wisdom, with earnest and considerate minds, both exhorted with remonstrances, the king. . 657
'Pray you (they said) arouse yourself to thought, and let not grief cramp and hold your mind! in olden days there were mighty kings, who left their country, as flowers are scattered 2; . 658
'Your son now practises the way of wisdom; why then nurse (increase) your grief and misery; you should recall the prophecy of Asita, and reasonably count on what was probable! . 659
'(Think of) the heavenly joys which you, a universal king, have inherited 3! But now, so troubled and constrained in mind, how will it not be said, "The Lord of earth can change his golden-jewel-heart!" . 660
'Now, therefore, send us forth, arid bid us seek the place he occupies, then by some stratagem and strong remonstrances, and showing him our earnestness of purpose, . 661
'We will break down his resolution, and thus assuage your kingly sorrow.' The king, with joy, replied and said: 'Would that you both would go in haste, . 662
'As swiftly as the Saketa 4 bird flies through the void for her young's sake; thinking of nought but the royal prince, and sad at heart--I shall await your search!' . 663
The two men having received their orders, the
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king retired among his kinsfolk, his heart somewhat more tranquillised, and breathing freely through his throat, . 664
VARGA 9. THE MISSION TO SEEK THE PRINCE.
The king now suppressing (regulating) his grief, urged an his great teacher and chief minister, as one urges on with whip a ready horse, to hasten onwards as the rapid stream; . 665
Whilst they fatigued, yet with unflagging effort, come to the place of the sorrow-giving grove; then laying on one side the five outward marks 1 of dignity and regulating well their outward gestures, . 666
They entered the Brahmans' quiet hermitage, and paid reverence to the Rishis. They, on their part, begged them to be seated, and repeated the law for their peace and comfort. . 667
Then forthwith they addressed the Rishis and said: 'We have on our minds a subject on which we would ask (for advice). There is one who is called Suddhodana râga, a descendant of the famous Ikshvâku family, . 668
'We are his teacher and his minister, who instruct him in the sacred books as required. The king indeed is like Indra (for dignity); his son, like Ke-yan-to (Gayanta), . 669
'In order to escape old age, disease, and death, has become a hermit, and depends on this; on his account have we come hither, with a view to let your worships know of this.' . 670
Replying, they said: 'With respect to this youth,.
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has he long arms and the signs of a great man? Surely he is the one who, enquiring into our practice, discoursed so freely on the matter of life and death. . 671
'He has gone to the abode of Arâda, to seek for a complete mode of escape.' Having received this certain information, respectfully considering the urgent commands of the anxious king, . 672
They dared not hesitate in their undertaking, but straightway took the road and hastened on. Then seeing the wood in which the royal prince dwelt, and him, deprived of all outward marks of dignity, . 673
His body still glorious with lustrous shining, as when the sun comes forth from the black cloud 1; then the religious teacher of the country and the great minister holding to the true law, . 674
Put off from them their courtly dress, and descending from the chariot gradually advanced, like the royal Po-ma-ti (? Bharata) and the Rishi Vasishtha, . 675
Went through the woods and forests, and seeing the royal prince Râma, each according to his own prescribed manner, paid him reverence, as he advanced to salute him; . 676
Or as Sukra, in company with Aṅgiras, with earnest heart paid reverence, and sacrificed to Indra râga. . 677
Then the royal prince in return paid reverence to the . royal teacher and the great minister, as the divine Indra placed at their ease Sukra and Aṅgiras; . 678
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Then, at his command, the two men seated themselves before the prince, as Pou-na (Punarvasû) and Pushya, the twin stars attend beside the moon; . 679
Then the Purohita and the great minister respectfully explained to the royal prince, even as Pi-li-po-ti (Brihaspati) spoke to that Gayanta: . 680
'Your royal father, thinking of the prince, is pierced in heart, as with an iron point; his mind distracted, raves in solitude; he sleeps upon the dusty ground; . 681
'By night and day he adds to his sorrowful reflections; his tears flow down like the incessant rain; and now to seek you out, he has sent us hither. Would that you would listen with attentive mind; . 682
'We know that you delight to act religiously; it is certain, then, without a doubt, this is not the time for you to be a hermit (to enter the forest wilds); a feeling of deep pity consumes our heart! . 683
'You, if you be indeed, moved by religion, ought to feel some pity for our case; let your kindly feelings flow abroad, to comfort us who are worn at heart; . 684
'Let not the tide of sorrow and of sadness completely overwhelm the outlets of our heart; as the torrents (which roll down) the grassy mountains; or the calamities of tempest, fiery heat, and lightning; . 685
'For so the grieving heart has these four sorrows, turmoil and drought; passion and overthrow. But come! return to your native place, the time will arrive when you can go forth again as a recluse. . 686
'But now to disregard your family duties, to turn against father and mother, how can this be called
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love and affection? that love which overshadows and embraces all. . 687
'Religion requires not the wild solitudes; you can practise a hermit's duties in your home; studiously thoughtful, diligent in expedients, this is to lead a hermit's life in truth. . 688
A shaven head, and garments soiled with dirt,--to wander by yourself through desert wilds,--this is but to encourage constant fears, and cannot be rightly called "an awakened hermit's (life)." . 689
'Would rather we might take you by the hand, and sprinkle 1water on your head, and crown you with a heavenly diadem, and place you underneath a flowery canopy, . 690
'That all eyes might gaze with eagerness upon you; after this, in truth, we would leave our home with joy. The former kings Teou-lau-ma (Druma?), A-neou-ke-o-sa (Anugasa or Anudâsa), . 691
'Po-ke-lo-po-yau (Vagrabâhu), Pi-po-to-’an-ti (Vaibhrâga), Pi-ti-o-ke-na (Vatâgana?), Na-lo-sha-po-lo (Narasavara?), . 692
'All these several kings refused not the royal crown, the jewels, and the ornaments of person; their hands and feet were adorned with gems, . 693
'Around them were women to delight and please, these things they cast not from them, for the sake of escape; you then may also come back home, and undertake both necessary duties 2; . 694
'Your mind prepare itself in higher law, whilst for the sake of earth you wield the sceptre; let there be no more weeping, but comply with what we say, and let us publish it; . 695
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'And having published it with your authority, then you may return and receive respectful welcome. Your father and your mother, for your sake, in grief shed tears like the great ocean; . 696
'Having no stay and no dependence now--no source from which the Sâkya stem may grow--you ought, like the captain of the ship, to bring it safely across to a place of safety. . 697
'The royal prince Pi-san-ma, as also Lo-me-po-ti, they respectfully attended to the command of their father, you also should do the same! . 698
'Your loving mother who cherished you so kindly, with no regard for self, through years of care, as the cow deprived of her calf, weeps and laments, forgetting to eat or sleep; . 699
'You surely ought to return to her at once, to protect her life from evil; as a solitary bird, away from its fellows, or as the lonely elephant, wandering through the jungle, . 700
'Losing the care of their young, ever think of protecting and defending them, so you the only child, young and defenceless, not knowing what you do, bring trouble and solicitude; . 701
'Cause, then, this sorrow to dissipate itself; as one who rescues the moon 1 from being devoured, so do you reassure the men and women of the land, and remove from them the consuming grief, . 702
'(And suppress) the sighs that rise like breath to heaven, which cause the darkness that obscures their sight; seeking you, as water, to quench the fire, the fire quenched, their eyes shall open.' . 703
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Bodhisattva, hearing of his father the king, experienced the greatest distress of mind, and sitting still, gave himself to reflection; and then, in due course, replied respectfully: . 704
'I know indeed that my royal father is possessed of a loving and deeply 1 considerate mind, but my fear of birth, old age, disease, and death has led me to disobey, and disregard his extreme kindness. . 705
'Whoever neglects right consideration about his present life, and because he hopes to escape in the end, therefore disregards all precautions (in the present), on this man comes the inevitable doom of death. . 706
'It is the knowledge of this, therefore, that weighs . with me, and after long delay has constrained me to a hermit's life; hearing of my father, the king, and his grief, my heart is affected with increased love; . 707
But yet, all is like the fancy of a dream, quickly reverting to nothingness. Know then, without fear of contradiction, that the nature of existing things is not uniform; . 708
'The cause of sorrow is not necessarily 2 the relationship of child with parent, but that which produces the pain of separation, results from the influence of delusion 3; . 709
'As men going along a road suddenly meet mid-way with others, and then a moment more are separated, each one going his own way 4, . 710
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'So by the force of concomitance, relationships are framed, and then, according to each one's destiny 1, there is separation; he who thoroughly investigates this false connection of relationship ought not to cherish in himself grief; . 711
'In this world there is rupture of family love, in another life (world) it is sought for again; brought together for a moment, again rudely divided 2, everywhere the fetters of kindred are formed 3! . 712
'Ever being bound, and ever being loosened! who can sufficiently lament such constant separations; born into the world 4, and then gradually changing, constantly separated by death and then born again. . 713
'All things which exist in time must perish 5, the forests and mountains all things thus exist 6; in time are born all sensuous things (things possessing the five desires), so is it both with worldly substance 7 and with time. . 714
'Because, then, death pervades all time, get rid of death 8, and time will disappear. You desire to
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make me king, and it is difficult to resist the offices of love; . 715
'But as a disease (is difficult to bear) without medicine, so neither can I bear (this weight of dignity); in every condition, high or low, we find folly and ignorance, (and men) carelessly following the dictates of lustful passion; . 716
'At last, we come 1 to live in constant fear; thinking anxiously of the outward form, the spirit droops; following the ways of men 2, the mind resists the right 3; but, the conduct of the wise is not so. . 717
'The sumptuously ornamented 4 and splendid palace (I look upon) as filled with fire; the hundred dainty dishes (tastes) of the divine kitchen, as mingled with destructive poisons; . 718
'The lily growing on the tranquil lake, in its midst harbours countless noisome insects; and so the towering abode of the rich is the house of calamity; the wise will not dwell therein. . 719
'In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion 5; . 720
'We know, therefore, that the troubles of a royal estate are not to be compared with the repose of a religious life; far better dwell in the wild mountains 6, and eat the herbs like the beasts of the field; . 721
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'Therefore I dare not dwell in the wide 1 palace, for the black snake has its dwelling there. I reject the kingly estate and the five desires [desires of the senses], to escape such sorrows I wander thro’ the mountain wilds. . 722
'This, then, would be the consequence of compliance, that I; who, delighting in religion, am gradually getting wisdom 2, should now quit these quiet woods, and returning home, partake of sensual pleasures, . 723
'And thus by night and day increase 3 my store of misery. Surely this is not what should be done! that the great leader of an illustrious tribe, having left his home from love of religion, . 724
'And for ever turned his back upon tribal honour 4, desiring to confirm his purpose as a leader 5,--that he,--discarding outward form, clad in religious garb, loving religious meditation, wandering thro’ the wilds,-- 725
'Should now reject his hermit vestment, tread down his sense of proper shame (and give up his aim). This, though I gained heaven's kingly state, cannot be done! how much less to gain an earthly, though distinguished 6, home! . 726
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'For having spued forth lust, passion, and ignorance, shall I return to feed upon it? as a man might go back to his vomit! such misery, how could I bear? . 727
'Like a man whose house has caught fire, by some expedient finds a way to escape, will such a man forthwith go back and enter it again? such conduct would disgrace a man 1! . 728
'So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit; shall I then go back and enter in, and like a fool dwell in their company? . 729
'He who enjoys a royal estate and yet seeks rescue 2, cannot dwell thus, this is no place for him; escape (rescue) is born from quietness and rest; to be a king is to add distress and poison; . 730
'To seek for rest and yet aspire to royal condition is but a contradiction, royalty and rescue, motion and rest, like fire and water, having two principles 3, cannot be united. . 731
'So one resolved to seek escape cannot abide possessed of kingly dignity! and if you say a man may be a king 4, and at the same time prepare deliverance for himself, 732}
'There is no certainty in this 5! to seek certain
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escape is not to risk it thus 1; it is through this uncertain frame of mind that once a man gone forth is led to go back home again; . 733
'But I, my mind is not uncertain 2; severing the baited hook 3 of relationship, with straightforward purpose 4, I have left my home. Then tell me, why should I return again?' . 734
The great minister, inwardly reflecting, (thought), 'The mind of the royal prince, my master 5, is full of wisdom, and agreeable to virtue 6, what he says is reasonable and fitly framed 7.' . 735
Then he addressed the prince and said: 'According to what your highness states, he who seeks religion must seek it rightly; but this is not the fitting time (for you); . 736
'Your royal father, old and of declining years, thinking of you his son, adds grief to grief; you say indeed, "I find my joy in rescue. To go back would be apostacy 8." . 737
'But yet your joy denotes unwisdom 9, and argues want of deep reflection; you do not see, because you seek the fruit, how vain to give up present duty 10. . 738
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'There are some who say, There is "hereafter 1;" others there are who say, "Nothing hereafter." So whilst this question hangs in suspense, why should a man give up his present pleasure? . 739
'If perchance there is "hereafter," we ought to bear (patiently) what it brings 2; if you say, "Hereafter is not 3," then there is not either rescue (salvation)! . 740
'If you say, "Hereafter is," you would not say, "Salvation causes it 4." As earth is hard, or fire is hot, or water moist, or wind is mobile, . 741
'"Hereafter" is just so. It has its own distinct nature. So when we speak of pure and impure, each comes from its own distinctive nature. . 742
'If you should say, "By some contrivance this can be removed," such an opinion argues folly. Every root within the moral world 5 (world or domain of conduct) has its own nature predetermined; . 743
'Loving remembrance and forgetfulness, these have their nature fixed and positive; so likewise
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age, disease, and death, these sorrows, who can escape by strategy 1? (contrivance, upâya). . 744
'If you say, "Water can put out fire," or "Fire can cause water to boil and pass away," (then this proves only that) distinctive natures may be mutually destructive; but nature in harmony produces living things; . 745
'So man when first conceived within the womb, his hands, his feet, and all his separate members, his spirit and his understanding, of themselves are perfected; but who is he who does it? . 746
'Who is he that points the prickly thorn? This too is nature, self-controlling 2. And take again the different kinds of beasts, these are what they are, without desire (on their part 3); . 747
'And so, again, the heaven-born beings, whom the self-existent (Isvara) rules 4, and all the world of his creation; these have no self-possessed power of expedients; . 748
'For if they had a means of causing birth, there would be also (means) for controlling death, and then what need of self-contrivance, or seeking for deliverance? . 749
'There are those who say, "I 5" (the soul) is the cause of birth, and others who affirm, "I" (the soul) is the cause of death. There are some who say,
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[paragraph continues] "Birth comes from nothingness, and without any plan of ours we perish 1:" . 750
'Thus one is born a fortunate child, removed from poverty, of noble family, or learned in testamentary lore of Rishis, or called to offer mighty sacrifices to the gods, . 751
'Born in either state, untouched by poverty, then their famous name becomes to them "escape," their virtues handed down by name to us 2; yet if these attained their happiness (found deliverance), . 752
'Without contrivance of their own, how vain and fruitless is the toil of those who seek "escape." And you, desirous of deliverance, purpose to practise some high expedient, . 753
'Whilst your royal father frets and sighs; for a short while you have assayed the road, and leaving home have wandered thro’ the wilds, to return then would not now be wrong; . 754
'Of old, king Ambarîsha for a long while dwelt in the grievous forest, leaving his retinue and all his kinsfolk, but afterwards returned and took the royal office; . 755
'And so Râma, son of the king of the country, leaving his country occupied the mountains, but hearing he was acting contrary to usage 3, returned 4 and governed righteously. . 756
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'And so the king of Sha-lo-po, called To-lo-ma (Druma) 1, father and son, both wandered forth as hermits, but in the end came back again together; . 757
'So Po-’sz-tsau Muni (Vasishtha?), with On-tai-tieh (Âtreya?), in the wild mountains practising as Brahmakârins, these too returned to their own country. . 758
'Thus all these worthies of a by-gone age, famous for their advance in true religion, came back home and royally governed, as lamps enlightening the world. . 759
'Wherefore for you to leave the mountain wilds, religiously to rule, is not a crime.' The royal prince, listening to the great minister, loving words without excess of speaking, . 760
Full of sound argument, clear and unconfused, with no desire to wrangle after the way of the schools, with fixed purpose, deliberately speaking, thus answered the great minister: . 761
'The question of being and not-being is an idle one, only adding to the uncertainty of an unstable mind, and to talk of such matters I have no strong (fixed) inclination 2; . 762
'Purity of life, wisdom, the practice of asceticism 3, these are matters to which I earnestly apply myself 4, the world is full of empty studies (discoveries) which our teachers in their office skilfully involve; . 763
'But they are without any true principle, and I
p. 109
will none of them! The enlightened man distinguishes truth from falsehood; but how can truth 1 (faith) be born from such as those? . 764
'For they are like the man born blind, leading the blind man as a guide; as in the night, as in thick darkness [both wander on], what recovery is there for them? . 765
Regarding the question of the pure and impure, the world involved in self-engendered doubt cannot perceive the truth; better to walk along the way of purity, . 766
Or rather follow the pure law of self-denial, hate the practice of impurity, reflect on what was said of old 2, not obstinate in one belief or one tradition, . 767
'With sincere (empty) mind, accepting all true words, and ever banishing sinful sorrow (i.e. sin, the cause of grief). Words which exceed sincerity (simplicity of purpose) are vainly (falsely) spoken; the wise man uses not such words. . 768
As to what you say of Râma and the rest, leaving their home, practising a pure life, and then returning to their country, and once more mixing themselves in sensual pleasures, . 769
'Such men as these walk vainly; those who are wise place no dependence on them. Now, for your sakes, permit me, briefly, to recount this one true principle (i.e. purpose) (of action): . 770
"The sun, the moon may fall to earth, Sumeru and all the snowy mountains overturn, but I will never change my purpose; rather than enter a forbidden place, . 771
p. 110
'"Let me be cast into the fierce fire; not to accomplish rightly (what I have entered on), and to return once more to my own land, there to enter the fire of the five desires, . 772
'"Let it befall me as my own oath records:"--so spake the prince, his arguments as pointed as the brightness of the perfect sun; then rising up he passed some distance off.' . 773
The Purohita and the minister, their words and discourse prevailing nothing, conversed together, after which, resolving to depart on their return, . 774
With great respect they quietly inform 1 the prince, not daring to intrude their presence on him further; and yet regarding the king's commands, not willing to return with unbecoming haste, . 775
They loitered quietly along the way, and whomsoever they encountered, selecting those who seemed like wise men, they interchanged such thoughts as move the learned, . 776
Hiding their true position, as men of title; then passing on, they speeded on their way.

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Footnotes
59:1 There was a tower erected on the spot where Bodhisattva dismissed his coachman. See Fah-hien, p. 92. The distance given by Asvaghosha, viz. three yoganas, or about twenty miles, is much more probable than the eight hundred lis, given in later accounts as the length of Bodhisattva's journey. Compare Fah-hien p. 92, note 2.
The name 'Kanna' may perhaps be more properly restored to 'Kandaka.'
59:2 The text here seems to require the alteration of into .
59:3 Mi-tsang-li, not-yet-advantage; or, unheard of, or miraculous, profit.
59:4 'Ying' is often used for 'a proper measure vessel,' i.e. an alms dish.
60:1 To reject and leave. for .
60:2 It may also be, 'to himself and kin.'
61:1 The long night is the dark passage of continued transmigration, or change; the sense is, that Bodhisattva having sought for the condition of being, or life, he now has reached through a succession of previous births, the relationship or connection with his charioteer as master and man, is at an end.
61:2 The head-jewel, or kûdâ-mâni. This crest-jewel is figured in various ways in Buddhist art; as a rule it may be taken to indicate 'the highest' (the head), and in this form it is placed on the head of the figures of Buddha (in Ceylon); and is found at Sanchi and Amarâvati as an object of reverence; it symbolises the supreme authority of Buddha, Dharma, Saṅgha.
61:3 Or, holding the jewel, worship reverently at the king's feet.
61:4 The 'forest of mortification,' i.e. the place where mortification was to be endured. For an account of Bodhisattva's penance (six years' penance [Shadvarshika-vrata]), see Râjendralâla Mitra's Buddha Gayâ, p. 26.
62:1 The 'long night' of previous life.
62:2 As, for instance, in the Vessantara Gâtaka (birth), in which Bodhisattva gave up home, children, and wife, in pursuance of religious perfection.
62:3 The five desires are the root of sorrow.
62:4 This line may also be rendered, impermanence, no fixed condition, this!'
63:1 Convinced (resolved) that this is the time to seek the practice of the law, i.e. to engage in the work of religion.
63:2 Let him destroy all recollection of me as a form, or, a living perm: this does not forbid him to recollect the office and dignity of Bodhisattva.
63:3 Or, let not slip my words.
63:4 How much rather, may the heart be broken, choked with sorrow!
63:5 Concealed or kept securely in his palace.
63:6 Fu-hing; the practice of austerities, or mortification.
64:1 To hasten on the decoration, i.e. the harnessing, of the horse.
64:2 Or, thinking his son beloved and in security.
64:3 Illustrious families or tribes are strong, or able, to wait upon or respect. There seems to be a play here on two words: first, shing, illustrious or distinguished, alluding to the Sâkyas as a race of Ginas or conquerors; secondly, neng, able, alluding to the origin of the word Sâkya, i.e. able.
64:4 To obtain 'distinction;' still referring to the word shing; also in the next lines. Consult also p. 28, note 2 supra.
65:1 Or, my heart is bound to thee, or cherishes thee, as the fire embraces the vessel set over it.
65:2 I have here inverted the order of the lines, to bring out the sense.
65:3 Sumantra, the minister and charioteer of Dasaratha (Râmâyana II, 14, 30).
65:4 The order of these lines is again inverted, as they are complicated in the original. The word 'hu,' which I have translated 'truly,' may mean 'dumbly,' or, 'unfeelingly.
67:1 Or, my gentle horse!
67:2 This merit, or, meritorious deed, is now completed.
67:3 The idea is, that the horse, in consequence of the merit he has acquired by bearing the prince from his home, shall enjoy henceforward a higher state of existence.
67:4 'A superior reward now, for the present,' or, 'a better reward than that I now bestow,' viz. the jewels &c.
68:1 That is, the 'kûdâ mani,' or hair ornament. This ornament is represented at Sanchi and Bharhut (plates xxx and xvi respectively ['Tree and Serpent Worship' and 'The Stûpa of Bharhut'). In the former plate the figure on the upper floor with the women is probably Mâra seeing Bodhisattva fulfilling his purpose).
68:2 That is, the heaven of the thirty-three gods supposed to be on the top of Sumeru.
68:3 Kashâya, the dark colour of the ground, adopted as the colour for their robes by the Buddhists.
69:1 This may also be translated, 'a suitable colour for one who is the opposite of, i.e. opposed to the occupation of, a hunter.'
69:2 That is, as if it were pure; there is a play on the expression 'not foul' or 'impure,' meaning that the dress was itself of a dark or impure colour, and that the occupation of the hunter made it more so.
69:3 Thought 'deeply;' the expression means 'rare,' or, 'seldom-felt thought.'
69:4 That is, as I understand it, giving the remaining articles of his dress to Kandaka.
70:1 I have supposed that is for . The robe is represented as the cloud surrounding the bright person of Bodhisattva.
70:2 He now has put on a dark-colour’d robe.
70:3 The painful forest; that is, the forest or wood where painful mortification is practised.
71:1 That is, expels the recollection of all inferior shapes or forms.
71:2 'The true form of their kind,' I here take to be equal to the 'way of birth.'
71:3 'The miracle,' .
71:4 'Fearful gladness,' .
72:1 Is this a name of a sect of Brahman ascetics? holding-deer-rules.
72:2 the eight Vasus.
72:3 .
72:4 'Literally, 'the sixth Mâra,' i.e. 'Mâra of the sixth heaven,' or Mâra who rules over the six heavens of the Kâmaloka.
72:5 .
72:6 The sun Devaputra, or the moon Devaputra.
73:1 Or, 'an aged Brahmakârin:' here we have the expression 'Khang suh,' , for 'aged' (as before).
73:2 Literally, 'opposed to village coming out,' or, 'that which comes out of ( ) villages.'
74:1 That is, as I understand it, Rishis who live in water like fish. In the former case the 'air-inhaling snake Rishi' would be Rishis who endeavour to live on air like the boa.
74:2 'The lord of two-footed creatures,' i.e. of men.
74:3 Gin-tien po; if it had been tien-gin po, it would have simply meant 'a heavenly reward.'
75:1 This line, which (with the following ones) is obscure, may be literally translated, 'a double letting-go, eternal Nirvâna,' where Nirvâna is in the original . The two extremes are worldly life and ascetic life.
75:2 The word , like dharma, is difficult to translate. It may mean here either 'religion' or 'something formal;' but the idea of the whole verse seems to be this, 'if suffering pain is a part of religion, then to enjoy rest is different from religion, therefore to practise religious austerities with the view of afterwards obtaining rest, is to make the fruit of religion something different from, or opposed to, religion itself.'
76:1 This is, as it seems, the meaning of the line, or it may be rendered, 'What is esteemed of weight ought to be seen in the world.'
77:1 The original is ; probably is for .
77:2 I am not sure whether I understand the original, or whether there is not a mistake in the text, which is .
78:1 Tsang-khang gin, .
78:2 Pi-lai-ho.
79:1 This and the previous line might perhaps be better rendered thus, 'A joyless life (absence of joy) is opposed to my disposition, moreover (it is my disposition) not to observe the faults of others.'
79:2 Literally, the form (body) turning from them even as ( ) the mind rejects ( ); or may it be rendered, 'the body giving up, though the mind is still perverse.'
80:1 I.e. raising his nose to look up at the sun.
81:1 This line and the context, again, is obscure. Perhaps is a mistake for , which latter expression may mean the 'sweet dew' (amrita) of Bodhisattva's doctrine.
81:2 Or, that (you know) and will obtain.
85:1 This description of the prince's hair seems to contradict the head arrangement of the figures of Buddha, unless the curls denote the shaven head of the recluse.
87:1 This line is obscure; it may be paraphrased thus, 'If she in bearing her son brought about her own death, but yet is now born in heaven, how shall these bear their grief, or shall this grief (of losing him) be borne by these!'
87:2 Or, 'how unendurable then your present conduct!'
88:1 The white horse.
88:2 They caused no sound (to be heard).
88:3 See above, p. 69, n. 3.
88:4 Or, to their charge, i.e. to the charge of Kandaka or the horse.
89:1 Or, 'that two birds;' it may be doves; or perhaps the symbol is an error for , meaning the 'double-headed bird.' This double-headed bird is often alluded to in Buddhist books, as in the Fo-pen-hing-tsi-king (Romantic History of Buddha, p. 380). The origin of the story may be perhaps found in the myth of Yama and Yamî.
89:2 It may be 'religious life,' but it can as well refer to the common aim of life; as, for example, in the case of the double-headed bird, both heads having one object, viz. the care of the body.
89:3 Literally, 'the sacrificial code of the Brahman requires husband and wife to act together.'
90:1 'A Devî of the Pure abode.' The idea seems to be that, finding Yasodharâ less pure than a Devî, he had gone to seek the company of one of these.
90:2 Or, below your knee, i.e. sitting or fondling around the knee.
90:3 Or, the full-brightness of your illustrious family.
90:4 'Your child not yet a boy.'
91:1 The heaven-sacrificing-gate.
91:2 In agreement with religion.
91:3 Or, 'now you return from the desert (hung) alone.'
92:1 The Sanskrit text gives Sañgaya as the Brahman's name.
92:2 Or, the son he loved.
92:3 Or, is born in the way (i.e. the class) of famishing ghosts.
92:4 Obtaining a son, as (a thirsty man obtains) water.
92:5 That is, Dasaratha.
93:1 'To-wan-sse,' a celebrated master.
93:2 'As falling flowers,' or 'scattered blossoms,' alluding, as it seems, to the separation of the flower from the tree.
93:3 Or it maybe rendered, 'A heaven-blessed, universal (wheel) king!'
93:4 She-ku-to bird.
94:1 The five marks of dignity were the distinguishing robes of their office.
95:1 The character which I have translated 'black' is which also means 'a crow.'
97:1 I have here substituted for .
97:2 That is, the duties of religion and also of the state.
98:1 Referring to an eclipse of the moon.
99:1 Or, as we should say, 'of deep consideration.'
99:2 Or, does not necessarily exist either in child or parent.
99:3 Delusion is here equivalent to 'moha.'
99:4 This line may be more literally translated 'each one acting for himself according to his own purpose.' The words run thus, 'opposite purpose, private, of himself.'
100:1 The word for 'destiny' is li; it means the 'reason' or 'rule of action.'
100:2 Or, separated in opposite directions.
100:3 In every place (place-place) there is no (place) without relationships.
100:4 From the moment of conception (placed in the womb) gradually changing.
100:5 All things (in) time have death.
100:6 The text is very curt, 'mountains, forests, what (is there) without time.'
100:7 Seeking wealth (in?) time, even thus;' or, 'Seeking wealth and time, are even thus.'
100:8 'Exclude the laws of death (sse fă), there will be no time.'
101:1 In the end the body (that is, the person) ever fearful.'
101:2 Following the multitude.
101:3 The heart opposes religion (fă).
101:4 The seven-jewelled, beautiful palace hall.
101:5 Became hermits.
101:6 In the mountains. I take 'lin' in the expression 'shan lin' in this and other passages to be the sign of the plural. It corresponds p. 103 with 'vana' so used in other languages (the Sinhalese, according to Childers).
102:1 The wide or deep palace seems to refer to the well-guarded and secure condition of a royal abode.
102:2 Am gradually increasing enlightenment.
102:3 Here the increase of sorrow is contrasted with the increase of wisdom, in the previous verse.
102:4 Or, on his honourable, or renowned, tribe.
102:5 Here the word leader (kang fu) refers to a religious leader, in contrast with a leader of a tribe, or family.
102:6 There seems to be a fine and delicate sarcasm in these words.
103:1 'How would such a man be not accounted insignificant (tim, a dot or spot).
103:2 I have translated 'kiai tuh,' rescue; it means rescue from sorrow, or deliverance in the sense of salvation.
103:3 Two, or different, principles (li).
103:4 A man may occupy a kingly estate.
103:5 This is still opposed to certainty; or, this cannot be established.
104:1 Certain escape, or certainty in escape, is not thus.
104:2 But now I have attained to certainty.
104:3 That is, taking the bait off the hook of relationship; the love of kindred is the bait.
104:4 Using a right (or straight) expedient (upâya).
104:5 The purpose of the prince, the master (kang fu).
104:6 Deep in knowledge, virtuously accordant.
104:7 Or, has reasonable sequence (cause and effect).
104:8 Fi-fă, opposed to religion; or, a revulsion from religion.
104:9 Although you rejoice, it comes forth from no-wisdom.
104:10 This is a free rendering; the original is, 'in fă kwan,' which means 'present religious consideration.'
105:1 A discussion now begins as to the certainty or otherwise of 'a hereafter;' the words in the text which I have translated 'hereafter,' are 'heou shai,' i.e. after world. The phrase seems to correspond with the Pâli 'paro loko,' as in the sentence, 'N’ ev’ atthi na n’ atthi paro loko' (see Childers' Pâli Dict., sub voce na).
105:2 We ought to trust it, whatever it is.
105:3 These two lines may also be translated thus, 'If you say the after world is nothingness, then nothingness is also rescue (from the present world).'
105:4 This seems to mean that if we say there is another world, we cannot mean that escape from the present world is the cause of the future. Literally and word for word, 'Not-say-escape-the cause.'
105:5 'The word 'root' here means 'sense.' The sentence seems to mean 'every sense united with its object,'
106:1 The word translated 'strategy' is of very frequent occurrence. It means contrivance, use of means to an end.
106:2 Tsz’ in, 'of itself.'
106:3 This line seems to mean that these beasts are made, or come into being, without desire on their part.
106:4 I have supposed that the symbol in the text is for , but the first symbol may be retained, and then the passage would mean 'whom the self-existent made.'
106:5 The word 'I' here seems to mean 'the self,' or, the soul.
107:1 I have taken the symbol 'iu' here in the sense of 'without,' like the Latin 'careo.'
107:2 The sense seems to be that the great name and renown of such persons handed down through successive generations is 'salvation' or 'deliverance;' no t the reward of another world, but the immortal character of their good deeds in this.
107:3 So I translate the expression 'fung-tsuh-li,' usage-separation.
107:4 There is a symbol here which may denote the name of the p. 108 place to which he returned; 'wei' is often used in the composition of proper names, especially those ending in 'vastu.'
108:1 Drumâksha, king of the Sâlvas.
108:2 = upâdâna.
108:3 Or, purely and wisely to practise self-denial (mortification).
108:4 Or, these are the certainties I for myself know.
109:1 The word 'sin' may mean faith or truth.
109:2 Consider what has been handed down.
110:1 They breathe it to the prince.