tataḥ kapilavāstu haya-gaja-rath'-augha-saṁkulaṁ /
ascetic practice, then, he left Kapilavāstu -- a teeming mass of
horses, elephants and chariots,
sa vihāya niścita-manā vanaṁ yayau // 3.1 //
safe, and loved by its citizens. Leaving the city, he started
resolutely for the forest.
tāṁś-ca vividha-niyamāśrayān munīn /
the approach to ascetic practice of the various traditions,
and in the attachment of sages to various restraints,
sa viṣaya-tṣā-kpaṇān-anavasthitam tapa iti nyavartata
// 3.2 //
observed the miseries of thirsting after an object.
Seeing asceticism to be unreliable, he turned away from it.
mokṣa-vādinam-arāḍam-upaśama-matiṁ tathoḍrakaṁ /
Ārāḍa, who spoke of freedom, and
likewise Uḍraka, who inclined towards quietness,
jahāv-ayam-apy-amārga iti mārga-kovidhaḥ // 3.3 //
sat beside, his heart set on truth, and he left. He
who intuited the path intuited: "This also is not it."
vicārayan jagati kiṁ nu paramam-iti taṁ tam-āgamaṁ /
the different traditions in the world, he asked himself,
which one was the best?
parataḥ paramaṁ cacāra tapa eva duṣ-karaṁ // 3.4 //
obtaining certainty elsewhere, he
entered after all into ascetic practice that was most severe.
naiṣa mārga iti vīkṣya tad-api vipulaṁ jahau tapaḥ /
having seen that it was not the path, he
also abandoned that extreme asceticism.
paraṁ bubhuje varānnam-amtatva-buddhaye // 3.5 //
the realm of meditation to be supreme, he ate good food in readiness
to realise the deathless.
golden arms fully expanded and as if in a yoke, with lengthened eyes,
and bull-like gait,
paramasya niścaya-vidher-bubhutsayā // 3.6 //
came to a fig tree, growing up from the earth,
with the will to awakening that belongs to the supreme method
tatra kta-buddhir-acala-dhtir-adri-rājavat /
there, mind made up, as unmovingly
stable as the king of mountains,
bubudhe padaṁ śivam-ahāryam-avyayaṁ // 3.7 //
overcame the grim army of Māra and
awoke to the step which is happy, irremovable, and irreducible.
taṁ ca kta-kāryam amta-manaso divaukasaḥ /
the completion of his task, the denizens of heaven whose heart's
desire is the deathless nectar
muditā vimukhī tu māra-pariṣat pracukṣubhe // 3.8 //
with unbridled joy. But Māra's crew was
downcast and trembled.
ca bhūḥ pravicacāla huta-vaha-sakhaḥ śivo vavau /
earth with its mountains shook, that
which feeds the fire blew benignly,
ca sura-dundubhayaḥ pravavarṣa cāmbu-dhara-varjitaṁ nabhaḥ
// 3.9 //
drums of the gods resounded, and from
the cloudless sky rain fell.
caiva paramārtham-ajaram-anukampayā vibhuḥ /
to the one great ageless purpose, and
universal in his compassion,
sa varāṇasī-parikarām-ayāt purīm // 3.10 //
proceeded, in order to display the eternal deathless nectar, to the
city sustained by the waters of the Varaṇā and the Asī – to
dharma-cakram-ta-nābhi dhti-mati-samādhi-nemimat /
so the wheel of dharma -- whose hub is uprightness,
whose rim is constancy, determination, and balanced stillness,
vinaya-niyamāram-ṣir-jagato hitāya pariṣady-avartayat //
whose spokes are the rules of discipline --
there the Seer turned, in that assembly, for the welfare of
duḥkham-etad-iyam-asya samudaya-latā pravartikā /
is suffering; this is the tangled mass of causes producing it;
iti pravibhāgaśaḥ param-idaṁ catuṣṭayam // 3.12 //
is cessation; and here is a means." Thus,
one by one, this supreme set of four,
ca tri-parivartam-atulam-anivartyam-uttamaṁ /
seer set out, with its three divisions
of the unequalled, the incontrovertible, the ultimate;
śir-vinināya kauṇḍina-sagotram-āditaḥ // 3.13 //
with its statement of twelvefold linkage;
after which he instructed, as the first follower, him of the
hi doṣa-sāgaram-agādham-upadhi-jalam-ādhi-jantukaṁ /
the fathomless sea of faults, whose
water is falsity, where fish are cares,
pratatāra lokam-api ca vyatārayat // 3.14 //
which is disturbed by waves of anger, lust, and fear; he had crossed,
and he took the world across too.
vinīya kāśiṣu gayeṣu bahu-janam-atho giri-vraje /
instructed many people at Kāśi and at Gaya as also at Giri-vraja,
parama-kāruṇiko nagaraṁ yayāv-anujighkṣayā tadā // 3.15
made his way then to the city of his fathers,
in his deeply compassionate desire to include it.
hi janasya bahu-vividha-mārga-sevinaḥ /
people possessed by ends, serving many
and various paths,
vijahāra sūrya iva gautamas-tamaḥ // 3.16 //
had arisen that seemed like the sun: Gautama
was like the sun, dispelling darkness.
kapilavāstu parama-śubha-vāstu-saṁstutaṁ /
then all sides of Kapilavāstu -- which
was famed for its most beautiful properties,
śivopavanaṁ sa dadarśa niḥsphatayā yathā vanaṁ // 3.17
was pure and clean in substance and design, and pleasantly wooded --
he looked without longing, as though at a forest.
sa hi babhūva niyata-matir-ātmanīśvaraḥ /
he had become free of belonging: he was
sure in his thinking, the master of himself.
kim-u sva-jana-sva-deśa-jana-mitra-vastuśu // 3.18 //
much less did he belong to those causes of manifold worry --
family, countrymen, friends and property?
na sa jaharṣa na ca śucam-avajñayāgamat /
revered gave him no thrill, and neither did disrespect cause him any
jagāma duḥkha-sukhayoś-ca vikriyāṁ // 3.19 //
direction was decided, come sword or sandalwood,
and whether the going was tough or easy he was not diminished.
pārthivaḥ samupalabhya sutam-upagataṁ tathāgataṁ /
so the king learned that his son had arrived as
the Tathāgata, the One Arrived Thus;
suta-darśanotsukatayābhiniryayau // 3.20 //
but a few horses straggling behind him, out
the king charged, in his eagerness to see his son.
Sugata, the One Gone Well, saw the king coming thus,
composure lost in expectation,
ca janam-aśru-mukhaṁ vininīṣayā gaganam-utpapāta ha // 3.21
saw the rest of the people too, with tearful faces;
wishing to direct them, up he took himself, into the sky.
vicakrame divi bhuvīva punar-upaviveśa tasthivān /
strode over heaven as if over the earth; and
sat again, in the stillness of having stopped.
punar-bahudhābhavat punar-abhūt-tathaikadhā // 3.22 //
changing his direction, he lay down; he showed many changing forms
while remaining, in this manner, all of one piece.
kṣitāv-iva cacāra jalam-iva viveśa medinīṁ /
walked over water as if on dry land, immersed
himself in the soil as though it were water,
iva divi vavarṣa punaḥ punar-ajvalan nava ivodito raviḥ // 3.23
as a cloud in the sky, and shone like
the newly-risen sun.
jvalanavac-ca jalam-avasjaṁś-ca meghavat /
glowing like a fire and passing water
like a cloud,
sa babhau pradīpta iva sandhyayā ghanaḥ // 3.24 //
gave off a light resembling molten gold, like
a cloud set aglow by daybreak or by dusk.
hema-maṇi-jāla-valayinam-ivotthitaṁ dhvajaṁ /
up at him in the network of gold and pearls
that seemed to wrap around him like an upraised flag,
npatir janatā natāś-ca bahumānam abhyayuḥ // 3.25 //
king became joyful beyond measure and
the assembled people, bowing down, felt deep appreciation.
bhājanī-ktam-avekṣya manuja-patim-ddhi-sampadā /
so, seeing that he had made a vessel of the ruler of men,
through the wealth of his accomplishments,
tat-pravaṇaṁ nijagāda dharma-vinayam vināyakaḥ // 3.26 //
that the townsfolk also were amenable, the
Guide gave voice to the dharma and the discipline.
prathamam-āpa phalam-amta-dharma-siddhaye /
the royal hero reaped the first fruit for
the fulfillment of the deathless dharma.
muner-munaye nanāma sa yato gurāv-iva // 3.27 //
obtained unthinkable dharma from the sage, he bowed accordingly in
the sage's direction, as to a guru.
prasanna-manaso 'tha janana-maraṇārti-bhīravaḥ /
then who were clear in mind -- alert to the agony of birth and death
ktino vṣabhā ivānala-bhayāt pravavrajuḥ // 3.28 //
mighty Śākya-born men of action, went forth into the wandering
life, like bulls that had been startled by fire.
ye 'pi na ghāni tanaya-pit-mātr-apekṣayā /
even those who did not leave home, out
of regard for children or father or mother:
'pi niyama-vidhim-ā-maraṇāj-jaghuś-ca yukta-manasaś-ca
dadhrire // 3.29 //
also, until their death, embraced the preventive rule
and, with ready minds, they held to it:
jihiṁsa sūkṣmam-api jantum-api para-vadhopajīvanaḥ /
living creature, no matter how small, was subjected to violence, even
by a person who killed for a living,
bata vipula-guṇaḥ kula-jaḥ sadayaḥ sadā kim-u muner-upāsakaḥ
// 3.30 //
less by a man of great virtue, good family and unfailing gentleness
-- and how much less by a servant of the Sage?
kśadhano 'pi para-paribhavāsaho 'pi san /
man not shy of hard work and yet still short of money, though he
could not bear the other's slights,
tathā bhujagād-ivānya-vibhavādd-hi vivyathe // 3.31 //
not, even so, carry off the other's goods; for he shrank from others'
riches as from a snake.
'pi taruṇo 'pi viṣaya-capalendriyo 'pi san /
the man of money and youth with senses
excited by objects of his affection --
ca para-yuvatīr-agamat paramaṁ hi tā dahanato 'py-amanyata //
he never approached others' wives, for he deemed them to be more
dangerous than a burning fire.
jagāda na ca kaś-cid tam-api jajalpa nāpriyaṁ /
told an untruth, nor made true but nasty
ca na jagāv-ahitaṁ hitam-apy-uvāca na ca paiśunāya yat // 3.33
crooned slick but malicious words, nor spoke kindly words that had a
lulobha na ca jātu para-vasuṣu gddha-mānasaḥ /
greedy-minded person, in his heart, had
any designs on the treasures of others;
vimśan vijahāra tpta iva tatra saj-janaḥ // 3.34 //
sensual happiness to be no happiness, the wise went freely on their
way, as if satisfied in that area already.
parasya kaś-cid-apaghātam-api ca sa-ghṇo vyacintayat /
showed any hostility towards the other; rather,
they looked on others with positive warmth,
sa dadarśa tatra hi parasparaṁ janaḥ // 3.35 //
mother, father, child or friend: for each person there saw in the
bhaviṣyati paratra bhavad-api ca bhūtam-apy-atho /
the fruit of conduct, inevitably, will be realized in the future, is
being realized now, and has been realized in the past;
ca loka-gatir-niyateti darśanam avāpa sādhu ca // 3.36 //
that thus is determined how one fares in the world: this is an
insight that, again, each experienced unerringly.
karmaṇā daśa-vidhena parama-kuśalena bhūriṇā /
this most skillful and powerful tenfold means,
by the means of their conduct,
śithila-guṇo 'pi yuge vijahāra tatra muni-saṁśrayāj-janaḥ
// 3.37 //
virtue was lax in a declining age, the people there, with the Sage's
help, fared well.
ca tatra kaś-cid-upapatti-sukham-abhilalāṣa tair-guṇaiḥ /
nobody there, because of his virtues, expected
happiness in a resulting birth;
bhavaṁ bhava-saṁkṣayāya vavte na janmane// 3.38 //
learned that all becoming is pernicious, people worked to eradicate
becoming, not to become something.
ghiṇa eva parama-pariśuddha-dṣṭayaḥ /
householders were free from
endless doubting, their views washed spotlessly away:
hi vavtire bahavo rajasas-tanutvam-api cakrire pare // 3.39 //
many had entered the stream,
had reduced the passions to a trickle.
'tra yo 'pi viṣayeṣu vibhava-sadśeṣu kaś-cana /
one there who had been given over to ends like wealth
vijahāra so 'pi na cacāla sat-pathāt // 3.40 //
now content with free giving, discipline, and restraint: he also
fared well, not straying from the true path.
ca svato 'pi parato 'pi na bhayam-abhavan-na daivataḥ /
from within the self, nor from without, did
any terror arise; nor from fate.
ca susukha-subhikṣa-guṇair-jahṣuḥ prajāḥ kta-yuge
manor-iva // 3.41 //
dint of their true happiness and material plenty and practical
merits, the citizens there rejoiced as in the golden age
muditam-anāmayaṁ nirāpat kuru-raghu-pūru-puropamaṁ
puraṁ tat /
exulting in freedom from disease and calamity, that city was the
equal of Kuru,
Raghu and Pūru,
mahārṣau viharati tatra śivāya vīta-rāge // 3.42 //
the great dispassionate Seer serving there, for the good of all, as a
guide to peace.
saundaranande mahākāvye tathāgata-varṇano nāma ttīyaḥ
3rd Canto in the epic poem Handsome Nanda, titled "A Portrait of