śākyā yathā-sva-rddhi-gṛhīta-veṣāḥ /
the Śākyas, each clothed in accordance with his wealth and
accomplishments, got down from their horses, chariots, and elephants,
vyavahāriṇaś-ca mahāmunau bhakti-vaśāt praṇemuḥ // 5.1 //
the traders came out of their big
shops: by dint of their devotion, they bowed down before the great
praṇamyānuyayur-muhūrtaṃ ke-cit praṇamyārtha-vaśena jagmuḥ
bowed and then followed for a while; some bowed and went, being
compelled to work.
tasthuḥ kṛtvāñjalīn vīkṣaṇa-tat-parākṣāḥ //
some remained still at their own sitting-places, their hands joined
and eyes observing him in the distance.
narendra-mārge sroto mahad-bhaktimato janasya /
Buddha then, and there, on the royal road, struggled on
duḥkhena vigāhamāno jalāgame srota ivāpagāyāḥ // 5.3 //
the gushing throng of the greatly devoted, as if entering the torrent
of a river in the rains.
mahadbhiḥ pathi saṃpatadbhiḥ saṃpūjyamānāya tathāgatāya
so, with the great and the good rapidly converging on the road, to
honour the Tathāgata,
praṇāmaṃ na śaśāka nandas-tenābhireme tu guror-mahimnā //
was unable to make a bow; but still he could delight in the Guru's
cāvasaṅgaṃ pathi nirmumukṣur-bhaktiṃ janasyānya-mateś-ca
to shake off adherents
to him on the road, while tending the devotion of people who were
ca gehābhimukhaṃ jighṛkṣan mārgaṃ tato 'nyaṃ sugataḥ
prapede // 5.5 //
wishing to take Nanda in hand, who was turning for home, the One Gone
Well therefore took a different
viviktaṃ ca vivikta-cetāḥ sanmārga-vin mārgam-abhipratasthe /
of the solitary and separate mind, a knower of the true path, took a
solitary and separate path;
tasmai nāndī-vimuktāya nanāma nandaḥ // 5.6 //
Nanda whose name was Joy, going out in front, could bow to him, the
One gone beyond joy, who was furthest out in front.
sa gauraveṇa paṭāvṛtāṃso vinatārdha-kāyaḥ /
forward meekly, with respectful seriousness, with cloak over one
shoulder, body half-stooped,
sagadgadaṃ vākyam-idaṃ babhāṣe // 5.7 //
held down and eyes raised up, Nanda stuttered these words:
I was in the palace penthouse, Glorious One, I learned that you came
in for our benefit;
gṛhasya kakṣyā-mahato 'bhyasūyan // 5.8 //
so I have come in a hurry, indignant with the many members of the
sādhu-priya mat-priyārtham tatrāstu bhikṣūttama bhaikṣa-kālaḥ
rightly, O Favourer of the Righteous, and as a favour to me, be there
[at the palace], O Supreme Seeker of Alms, at the time for eating
hi madhyaṃ nabhaso yiyāsuḥ kālaṃ pratismārayatīva sūryaḥ
// 5.9 //
the sun is about to reach the middle of the sky, as if to remind us
of the time."
praṇatena tena snehābhimānonmukha-locanena /
addressed by the bowing Nanda, whose expectant eyes looked up with
nimittaṃ sugataś-cakāra nāhāra-kṛtyaṃ sa yathā viveda //
One Gone Well made a sign such that Nanda knew he would not be taking
sa kṛtvā munaye praṇāmaṃ gṛha-prayāṇāya matiṃ cakāra
having made his bow to the Sage, he made up his mind to head home;
sugatas-tu tasmai pātraṃ dadau puṣkara-pattra-netraḥ // 5.11
as a favour, the One Gone Well, with lotus petal eyes, handed him his
sa loke dadataḥ phalārthaṃ pātrasya tasyāpratimasya pātram /
Incomparable Vessel was offering his own vessel, to reap a fruit in
the human world,
cāpa-grahaṇa-kṣamābhyāṃ padmopamābhyāṃ prayataḥ
karābhyām // 5.12 //
so Nanda, outstretched, held the bowl with lotus-like hands, which
were better suited to the holding of a bow.
vijñāya nandaḥ sugataṃ gatāstham /
as soon as he sensed that the mind of the One Gone Well had gone
elsewhere and was not on him, Nanda backtracked;
'pi gṛhaṃ yiyāsuḥ sasāra mārgān-munim-īkṣamāṇaḥ //
even with the bowl in his hands, to go home, he sidled away from the
path -- while keeping his eye on the Sage.
yadā gṛhaṃ sa pātraṃ gṛhītvāpi yiyāsur-eva /
at the moment that he in his yearning for his wife, despite holding
the bowl, was about to head for home,
munis-tatas-taṃ rathyā-mukhasyāvaraṇena tasya // 5.14 //
then the Sage bamboozled him, by blocking his entrance to the
hi dadarśa tasya jñānaṃ mṛdu kleśa-rajaś-ca tīvram /
he saw that in Nanda the seed of liberation, which is wisdom, was
tenuous; while the fog of the afflictions was terribly thick;
viṣayātmakaṃ ca nandaṃ yatas-taṃ munir-ācakarṣa // 5.15
since he was susceptible to the afflictions and sensual by nature,
therefore the Sage reined him in.
dvividhaś-ca dṛṣṭas-tathā dvikalpo vyavadāna-pakṣaḥ /
are understood to be two aspects to defilement; correspondingly,
there are two approaches to purification:
hetu-balādhikasya bāhyāśrayaḥ pratyaya-gauravasya // 5.16 //
one with stronger motivation from within, there is self-reliance; in one who
assigns weight to conditions, there is outer-dependence.
hetu-balādhikas-tu nirmucyate ghaṭṭita-mātra eva /
one who is more strongly self-motivated loosens ties without even
trying, on receipt of the slightest stimulus;
tu pratyaya-neya-buddhir-vimokṣam-āpnoti parāśrayeṇa // 5.17
the one whose mind is led by circumstances struggles to find freedom,
because of his dependence on others.
sa ca pratyaya-neya-cetā yaṃ śiśriye tan-maya-tām avāpa /
Nanda, whose mind was led by circumstances, became absorbed into
whomever he depended on;
tatra cakāra yatnaṃ taṃ sneha-paṅkān munir ujjihīrṣan //
Sage, therefore, made this effort in his case, wishing to lift him
out of the mire of love.
duḥkhena viceṣṭamānaḥ śanair-agatyā gurum-anvagacchat /
Nanda followed the Guru meekly and helplessly, squirming
vīkṣaṇa-lola-netraṃ vicintayann-ārdra-viśeṣakaṃ tat //
he thought of his wife's face, her eyes looking out restlessly, and
the painted marks still moist.
munis-taṃ priya-mālya-hāraṃ vasanta-māsena kṛtābhihāram /
so the Sage led him, lover of garlands of pearls and flowers, whom
the month of Spring, Love's friend, had appropriated,
bhagna-pramadā-vihāraṃ vidyā-vihārābhimataṃ vihāram // 5.20
a playground where women were a broken amusement -- to the vihāra,
beloved as a pleasure-ground of learning.
mahā-kāruṇikas-tatas-taṃ dṛṣṭvā muhūrtaṁ
the Greatly Compassionate One, watching him in his moment of misery
and pitying him,
cakrāṅka-talena mūrdhni pasparśa caivedam-uvāca cainam // 5.21
a hand, with wheel-marked palm, on his head and spoke to him thus:
hiṃsraḥ samupaiti kālaḥ śamāya tāvat kuru saumya buddhim /
murderous Time has yet to come calling, set your mind, my friend, in
the direction of peace.
hi vartamānaḥ sarvābhisāreṇa nihanti mṛtyuḥ // 5.22 //
operating in all situations, using all manner of attacks, Death
svapna-nibhād-asārāl-lolaṃ manaḥ kāmasukhān-niyaccha /
the restless mind from sensual pleasures, which are common,
dream-like, and insubstantial;
pavaneritasya lokasya kāmair-na hi tṛptir-asti // 5.23 //
no more than a wind-fanned fire is sated by offerings are men
satisfied by pleasures.
śreṣṭhatamaṃ dhanebhyaḥ prajñā-rasas-tṛpti-karo
excellent among gifts is the gift of confidence. Most satisfying of
tastes is the taste of real wisdom.
sukhebhyo 'vidyā-ratir-duḥkhatamā ratibhyaḥ // 5.24 //
among comforts is being comfortable in oneself. The bliss of
ignorance is the sorriest bliss.
vaktā pravaraḥ suhṛdbhyo dharmāya khedo guṇavān śramebhyaḥ
kindest-hearted friend is he who tells one what is truly salutary.
The most meritorious
effort is to exhaust oneself in pursuit of the truth.
kṛtyaṃ paramaṃ kriyābhyaḥ kim-indriyāṇām-upagamya dāsyam
// 5.25 //
among labours is to work towards true understanding. Why would one
enter into service of the senses?
bhī-klama-śug-viyuktaṃ pareṣv-anāyattam-ahāryam-anyaiḥ /
then that which is conclusive, which is beyond fear, fatigue and
sorrow, and which is neither dependent on others nor removable by
śivaṃ śānti-sukhaṃ vṛṇīṣva
kim-indriyārthārtham-anartham-ūḍhvā // 5.26 //
the lasting and benign happiness of extinction. What is the point of
enduring disappointment, by making an object of sense-objects?
nāsty-amṛjā prajānāṃ vyādheḥ samo nāsti jagaty-anarthaḥ
takes away people's beauty like aging, there is no misfortune in the
world like sickness,
samaṃ nāsti bhayaṃ pṛthivyām-etat-trayaṃ khalv-avaśena
sevyam // 5.27 //
no terror on earth like death. Yet these three, inevitably, shall be
kaś-cin-na samo 'sti pāśaḥ sroto na tṛṣṇā-samam-asti hāri
is no fetter like love, no torrent that carries one away like thirst,
nāsti samas-tathāgnis-tac-cet trayaṃ nāsti sukhaṃ ca te 'sti
// 5.28 //
likewise no fire like the fire of passion. If not for these three,
happiness would be yours.
priya-viprayogas-tasmāc-ca śoko niyataṃ niṣevyaḥ /
from loved ones is inevitable, on which account grief is bound to be
conmādam-upeyivāṃso rājarṣayo 'nye 'py-avaśā viceluḥ //
it is through grief that other seers who were princes have gone mad
and fallen helplessly apart.
varma badhāna tasmān-no kṣānti-nighnasya hi śoka-bāṇāḥ /
bind on the armour whose fabric is wisdom, for the arrows of grief
are as naught to one steeped in patience;
dagdhuṃ bhava-kakṣa-jālaṃ saṃdhukṣayālpāgnim-ivātmatejaḥ
// 5.30 //
kindle the fire of your own energy to burn up the great tangled web
of becoming, just as you would kindle a small fire to burn up
undergrowth collected into a great heap.
savidyo na daśyate kaś-cana pannagena /
as a man concerned with science, herbs in hand, is not bitten by any
jita-loka-moho na daśyate śoka-bhujaṃgamena // 5.31 //
a man without concern, having overcome the folly of the world, is not
bitten by the snake of grief.
yogaṃ parigamya tattvaṃ na trāsam-āgacchati mṛtyu-kāle /
with practice and fully committed to what is, at the hour of death he
is not afraid --
sudhanuḥ kṛtāstro jigīṣayā śūra ivāhava-sthaḥ // 5.32
a warrior-hero standing in battle, clad in armour, and equipped with
a good bow, with skill in archery, and with the will to win."
sa tathāgatena sarveṣu bhūteṣv-anukampakena /
thus by the One Thus Come, the Tathāgata, in his compassion for all
girāntarhṛdayena sīdaṃs-tatheti nandaḥ sugataṃ babhāṣe
// 5.33 //
while sinking inside said boldly to the Sugata, the One Well Gone:
"So be it!"
pramādāc-ca tam-ujjihīrṣan matvāgamasyaiva ca pātra-bhūtam /
so wishing to lift him up out of heedlessness, and deeming him to be
a vessel worthy of the living tradition,
śamāya nandam-ity-abravīn-maitra-manā maharṣiḥ // 5.34 //
Great Seer, with kindness in his heart, said: "Ānanda!
Let Nanda go forth towards tranquillity."
tato 'ntarmanasā rudantam-ehīti vaideha-munir-jagāda /
the sage of Videha
said to Nanda, who was weeping inside: "Come!"
samupetya nando na pravrajiṣyāmy-aham-ity-uvāca // 5.35 //
this Nanda approached him meekly and said "I won't go forth."
nandasya manīṣitaṃ tad buddhāya vaideha-muniḥ śaśaṃsa /
hearing Nanda's idea, the Videha sage related it to the Buddha;
tasmād-api tasya bhāvaṃ mahā-munir-nandam-uvāca bhūyaḥ //
so, after hearing from him also as to
Nanda's actual state, the Great Sage spoke to Nanda again:
pravrajite 'jitātmane bhrātṛṣv-anupravrajiteṣu cāsmān /
you who have yet to conquer yourself! Given that I, your elder
brother, have gone forth, and your cousins have gone forth after me,
dṛṣṭvā vratino gṛha-sthān saṃvinna-vit te 'sti na vāsti
cetaḥ // 5.37 //
seeing that our relatives who remain at home are committed to
practice, are you minded to be conscious of consciousness, or are you
viditā na nūnaṃ vanāni ye śiśriyire hasantaḥ /
the royal seers are unbeknown to you who retreated smiling into the
kāmān-upaśānti-kāmāḥ kāmeṣu naivaṃ kṛpaṇeṣu saktāḥ
// 5.38 //
spat out desires, they were desirous of tranquillity and thus not
stuck in lower order desires.
samālokya gṛheṣu doṣān niśāmya tat-tyāga-kṛtaṃ ca
you have experienced the drawbacks of family life and you have
observed the relief to be had from leaving it,
moktuṃ matir-ālayaṃ te deśaṃ mumūrṣor-iva sopasargam //
yet you, like a man in a disaster area who is resigned to his death,
have no intention of giving up and leaving house and home.
śive kathaṃ te pathi nārurukṣā /
can you be so devoted to the wasteland of saṁsāra and so devoid of
desire to take the auspicious path
tam-eva mārgaṃ bhraṣṭasya sārthād-iva sārthikasya // 5.40
-- like a desert trader who drops out from a caravan -- you have been
set on that very path?
sarvato veśmani dahyamāne śayīta mohān-na tato vyapeyāt /
who in a house burning on all sides, instead of getting out of there,
would lie down in his folly to sleep,
vyādhi-jarā-śikhena loke pradīpe sa bhavet pramattaḥ // 5.41 //
he might be heedless, in a world burning in the fire of Time, with
its flames of sickness and aging.
yathā vadhāya matto hasec-ca pralapec-ca vadhyaḥ /
like the condemned man being led, drunkenly laughing and babbling, to
tathā tiṣṭhati pāśa-haste śocyaḥ pramādyan viparīta-cetāḥ
// 5.42 //
to be lamented is one whose mind is
upside-down, cavorting while Death stands by, with noose in
narendrāś-ca kuṭumbinaś-ca vihāya bandhūṃś-ca
kings and humble householders, leaving relations and possessions
yāsyanti ca yānti caiva priyeṣv-anityeṣu kuto 'nurodhaḥ //
gone forth, will go forth,
and even now are going forth, what is the point of pandering to
paśyāmi ratasya yatra tad-anya-bhāvena bhaven-na duḥkham /
do not see any pleasure which might not, by turning into something
else, become pain.
kva-cin-na kṣamate prasaktir-yadi kṣamas-tad-vigamān-na śokaḥ
// 5.44 //
no attachment bears scrutiny
-- unless the grief is bearable that arises from the absence of its
lolaṃ parigamya lokaṃ māyopamaṃ citram-ivendrajālam /
my friend, knowing the human world to be fickle, a net of Indra, a
web of fictions, like a gaudy magic show,
tyaja mohajālaṃ chettuṃ matis-te yadi duḥkhajālam // 5.45 //
the net of delusion you call 'my love,' if you are minded to cut the
net of suffering.
hitodarkam-āniṣṭam-annaṃ na svādu yat syād-ahitānubaddham /
food that does one good is better than tasty food that may do harm:
tvā viniyojayāmi śive śucau vartmani vipriye 'pi // 5.46 //
that basis I commend you to a
course which, though unpalatable, is wholesome and honest.
dhātrī vinigṛhya loṣṭaṃ yathoddharatyāsya-puṭa-praviṣṭam
as a nurse keeps firm hold of an infant while taking out soil it has
put in its mouth,
khalu rāga-śalyaṃ tat-tvām-avocaṃ paruṣaṃ hitāya // 5.47
wishing to draw out the dart of passion, have I spoken to you sharply
for your own good.
dadāti vaidyaś-ca yathā nigṛhya /
just as a doctor restrains a patient then gives him bitter medicine;
pratikūlam-etat-tubhyaṃ hitodarkam-anugrahāya // 5.48 //
have I given you, in order to help you, this disagreeable advice with
kṣaṇa-saṃnipāto na mṛtyur-āgacchati yāvad-eva /
while you are meeting the present moment, while death has yet to
yoga-vidhau samarthaṃ buddhiṃ kuru śreyasi tāvad-eva // 5.49 //
long as you have the energy for practice, decide on better."
sa vināyakena hitaiṣiṇā kāruṇikena nandaḥ /
thus by his benevolent and compassionate guide,
sarvaṃ bhagavan vacas-te tathā yathā-jñāpayasīty-uvāca //
said, "I shall do, Glorious
One, all that you say, just as you teach it."
vaideha-munis-tatas-taṃ nināya saṃśliṣya viceṣṭamānam /
the sage of Videha reclaimed him, and held him close as he led him
keśa-śriyaṃ chatra-nibhasya mūrdhnaḥ // 5.51 //
then, while Nanda's eyes welled with tears, he separated the crowning
glory of his hair from the royal umbrella of his head.
nataṃ tasya mukhaṃ sabāṣpaṃ pravāsyamāneṣu śiro-ruheṣu
his hair was thus being banished, his tearful downcast face
nalinaṃ taḍāge varṣodaka-klinnam-ivābabhāse // 5.52 //
a rain-sodden lotus in a pond with the top of its stalk sagging down.
nava-gṛhīta iva dvipendraḥ /
in drab garb with the dull yellow-red colour of tree bark, and
despondent as a newly-captured elephant,
śaśī bahula-pakṣa-gataḥ kṣapānte bālātapena pariṣikta
ivāvabhāse // 5.53 //
resembled a waning full moon at night's end, sprinkled by the powdery
rays of the early morning sun.
mahā-kāvye nanda-pravrājano nāma pañcama sargaḥ //5//
5th canto in the epic poem Handsome Nanda,
titled "Nanda Is Caused to Go Forth."