32. ‘Who would not wish to see his dear kindred, if but this separation from beloved ones did not exist? but since even after it has been once, separation will still come again, it is for this that I abandon my father, however loving.
33. ‘I do not however approve that thou shouldst consider the king’s grief as caused by me, when in the midst of his dream-like unions he is afflicted by thoughts of separations in the future.
34. ‘Thus let thy thoughts settle into certainty, having seen the multiform in its various developments; neither a son nor kindred is the cause of sorrow, — this sorrow is only caused by ignorance.
35. ‘Since parting is inevitably fixed in the course of time for all beings, just as for travellers who have joined company on a road, — what wise man would cherish sorrow, when he loses his kindred, even though he loves them?
36. ‘Leaving his kindred in another world, he departs hither; and having stolen away from them here, he goes forth once more; “having gone thither, go thou elsewhere also,” — such is the lot of mankind, — what consideration can the yogin have for them?
37. ‘Since from the moment of leaving the womb death is a characteristic adjunct, why, in thy affection for thy son, hast thou called my departure to the forest ill-timed?
38. ‘There may be an “ill time” in one’s attaining a worldly object, — time indeed is described as
3. The Tibetan has for the fourth line de·ltar (evam) °dor·ldan skye·la rjes·su rten ci, ‘thus what kind of reliance is there on man who is of a leaving disposition?’ Should we read in the original ityevam gane tyâgini ko*nurodhah?
4. Can anubadhâya be wrongly used for anubandhâya?] inseparably connected with all things; time drags the world into all its various times; but all time suits a bliss which is really worthy of praise.
39. ‘That the king should wish to surrender to me his kingdom, — this is a noble thought, well worthy of a father; but it would be as improper for me to accept it, as for a sick man through greed to accept unwholesome food.
40. ‘How can it be right for the wise man to enter royalty, the home of illusion, where are found anxiety, passion, and weariness, and the violation of all right through another’s service?
41. ‘The golden palace seems to me to be on fire; the daintiest viands seem mixed with poison; infested with crocodiles .’ . . . . . . . . .
42. Having heard the king’s son uttering this discourse, well suitable to his virtues and knowledge of the soul, freed from all desires, full of sound reasons, and weighty, — the counsellor thus made answer:
43. ‘This resolve of thine is an excellent counsel, not unfit in itself but only unfit at the present time; it could not be thy duty, loving duty as thou dost, to leave thy father in his old age to sorrow.
44. ‘Surely thy mind is not very penetrating, or it is ill-skilled in examining duty, wealth, and pleasure, — when for the sake of an unseen result thou departest disregarding a visible end.
45. ‘Again, some say that there is another birth, — others with confident assertion say that there is not; since then the matter is all in doubt, it is right to enjoy the good fortune which comes into thy hand.
46. ‘If there is any activity hereafter, we will enjoy ourselves in it as may offer; or if there is no activity beyond this life, then there is an assured liberation to all the world without any effort.
47. ‘Some say there is a future life, but they do not allow the possibility of liberation; as fire is hot by nature and water liquid, so they hold that there is a special nature in our power of action.
48. ‘Some maintain that all things arise from inherent properties, — both good and evil and existence and non-existence; and since all this world thus arises spontaneously, therefore also all effort of ours is vain.
49. ‘Since the action of the senses is fixed, and so too the agreeableness or the disagreeableness of outward objects, — then for that which is united to old age and pains, what effort can avail to alter it? Does it not all arise spontaneously?
50. ‘The fire becomes quenched by water, and fire causes water to evaporate; and different elements, united in a body, producing unity, bear tip the world.
51. ‘That the nature of the embryo in the womb is produced as composed of hands, feet, belly, back, and head, and that it is also united with the soul, — the wise declare that all this comes of itself spontaneously.
52. ‘Who causes the sharpness of the thorn? or the various natures of beasts and birds? All this has arisen spontaneously; there is no acting from desire, how then can there be such a thing as will?
53. ‘Others say that creation comes from Îsvara, — what need then is there of the effort of the conscious soul? That which is the cause of the action of the world, is also determined as the cause of its ceasing to act.
54. ‘Some say that the coming into being and the destruction of being are alike caused by the soul, but they say that coming into being arises without effort, while the attainment of liberation is by effort.
55. ‘A man discharges his debt to his ancestors by begetting offspring, to the saints by sacred lore, to the gods by sacrifices; he is born with these three debts upon him, — whoever has liberation (from these,) he indeed has liberation.
56. ‘Thus by this series of rules the wise promise liberation to him who uses effort; but however ready for effort with all their energy, those who seek liberation will find weariness.
57. ‘Therefore, gentle youth, if thou hast a love for liberation, follow rightly the prescribed rule; thus wilt thou thyself attain to it, and the king’s grief will come to an end.
58. ‘And as for thy meditations on the evils of life ending in thy return from the forest to thy home, — let not the thought of this trouble thee, my son, — those in old time also have returned from the forests to their houses.
59. ‘The king Ambarîsha, though he had dwelt in the forest, went back to the city, surrounded by his children; so too Râma, seeing the earth oppressed by the base, came forth from his hermitage and ruled it again.
60. ‘So too Drumâksha, the king of the Sâlvas, came to his city from the forest with his son; and Sâmkriti Amtideva, after he had become a Brahmarshi, received his royal dignity from the saint Vasishtha.
61. ‘Such men as these, illustrious in glory and virtue, left the forests and came back to their houses; therefore it is no sin to return from a hermitage to one’s home, if it be only for the sake of duty.’
62. Then having heard the affectionate and loyal words of the minister, who was as the eye of the king, — firm in his resolve, the king’s son made his answer, with nothing omitted or displaced, neither tedious nor hasty:
63. ‘This doubt whether anything exists or not, is not to be solved for me by another’s words; having determined the truth by asceticism or quietism, I will myself grasp whatever is ascertained concerning it.
64. ‘It is not for me to accept a theory which depends on the unknown and is all controverted, and which involves a hundred prepossessions; what Would this imply an old reading sâhuti? — For Amtideva’s connection with Vasishtha see Mahâbh. XII, 8591.
2. I read avyastam.
3. Or ‘prejudiced?’] wise man would go by another’s belief? Mankind are like the blind directed in the darkness by the blind.
65. ‘But even though I cannot discern the truth, yet still, if good and evil are doubted, let one’s mind be set on the good; even a toil in vain is to be chosen by him whose soul is good, while the man of base soul has no joy even in the truth.
66. ‘But having seen that this “sacred tradition” is uncertain, know that that only is right which has been uttered by the trustworthy; and know that trustworthiness means the absence of faults; he who is without faults will not utter an untruth.
67. ‘And as for what thou saidst to me in regard to my returning to my home, by alleging Râma and others as examples, they are no authority, — for in determining duty, how canst thou quote as authorities those who have broken their vows?
68. ‘Even the sun, therefore, may fall to the earth, even the mountain Himavat may lose its firmness; but never would I return to my home as a man of the world, with no knowledge of the truth and my senses only alert for external objects.
69. ‘I would enter the blazing fire, but not my house with my purpose unfulfilled.’ Thus he proudly made his resolve, and rising up in accordance with it, full of disinterestedness, went his way.
70. Then the minister and the Brâhman, both full of tears, having heard his firm determination, and having followed him awhile with despondent looks, and overcome with sorrow, slowly returned of necessity to the city.
71. Through their love for the prince and their devotion to the king, they returned, and often stopped looking back; they could neither behold him on the road nor yet lose the sight of him, shining in his own splendour and beyond the reach of all others, like the sun.
72. Having placed faithful emissaries in disguise to find out the actions of him who was the supreme refuge of all, they went on with faltering steps, saying to each other, ‘How shall we approach the king and see him, who is longing for his dear son?’
BOOK X.
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 Râgagriha with its beautiful palaces.
2. He reached the city distinguished by the five hills, well guarded and adorned with mountains, and supported and hallowed by auspicious sacred places, — like Brahman in a holy calm going to the uppermost heaven.
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.
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.
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.
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.
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.
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.
9. Having beheld him with the beautiful circle of hair between his brows 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 Râgagriha was herself perturbed.
10. Then Srenya, 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:
11. ‘He who was thus foretold by the Brâmans, “he will either attain supreme wisdom or the empire of the earth,” — it is he, the son of the king of the Sâkyas, who is the ascetic whom the people are gazing at.’
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.
13. With unrestless eyes, seeing only a yoke’s length before him, 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.
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 Pâmdava.
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.
16. That royal attendant, having thus watched him there, related it all to the king Srenya; and the king, when he heard it, in his deep veneration, started himself to go thither with a modest retinue.
17. He who was like the Pâmdavas in heroism, and like a mountain in stature, ascended Pâmdava, that noblest of mountains, — a crown-wearer, of lion-like gait, a lion among men, as a maned lion ascends a mountain.
18. There he beheld the Bodhisattva, resplendent as he sat on his hams, with subdued senses, as if the mountain were moving, and he himself were a peak thereof, — like the moon rising from the top of a cloud.
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).
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.
21. Then the king sat down on the clean surface of the rock, dark blue like an elephant’s ear; and being seated, with the other’s assent, he thus spoke, desiring to know his state of mind:
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.
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?
24. ‘Thy limbs are worthy of red sandal-wood 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.
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.
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.
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.
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.
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 were obtained.
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.
31. ‘Do not thou let these two brawny arms lie useless which are worthy to draw the bow; they are well fitted like Mândhâtri’s to conquer the three worlds, much more the earth.
2. Nirvâna.]
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.
33. ‘O thou who desirest the mendicant’s stage of life. e
njoy 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.
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.
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.
36. ‘Old age is prone to reflection, it is grave and intent on remaining quiet; it attains unimpassionedness with but little effort, unavoidably, and for very shame.
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.
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.
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.
40. ‘With their arms pressed 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.’
41. Thus spoke the monarch of the Magadhas, who spoke well and strongly like Indra; but having heard it, the prince did not falter, (firm) like the mountain Kailâsa, having its many summits variegated (with lines of metals).
BOOK XI.
1. BEING THUS addressed by the monarch of the Magadhas, in a hostile speech with a friendly face, self-possessed, unchanged, pure by family and personal purity, the son of Suddhodana thus made answer:
The Sanskrit Epics Page 930