tataḥ śāstṛ-vidhi-pradiṣṭaṃ gātreṇa bibhran-na tu
cetasā tat /
the insignia, then, whose form was fixed by his teacher -- bearing it
with his body
but not with his mind --
mano-vitarkair-jehrīyamāṇo na nananda nandaḥ // 7.1 //
being constantly carried off by thoughts of his wife, he whose name
was joy was not joyful.
puṣpa-māsasya ca puṣpa-lakṣmyā sarvābhisāreṇa ca
the wealth of flowers of the month of flowers, assailed on every side
by the flower-bannered god of love,
ca yauvanasya vihāra-saṃstho na śamaṃ jagāma // 7.2 //
with feelings that are familiar to the young, he stayed in a vihāra
but found no peace.
saḥ dīnaḥ sahakāra-vīthyām-ālīna-saṃmūrcchita-ṣaṭpadāyām
distraught, by a row of mango trees amid the numbing hum of hovering
jajṛmbhe yuga-dīrgha-bāhur-dhyātvā priyāṃ cāpam-ivācakarṣa
// 7.3 //
with his lengthy arms and yoke-like shoulders, thought of his beloved
and forcibly stretched himself open, as if drawing a bow.
from the mango trees a rain of tiny flowers like saffron powder,
niśaśvāsa vicintya bhāryāṃ nava-graho nāga ivāvaruddhaḥ //
thought of his wife and heaved long sighs, like a newly-captured
elephant in a cage.
hartā śaraṇāgatānāṃ śokasya kartā pratigarvitānām /
had been, for those who came to him seeking refuge, an abater of
sorrow, and, for the conceited, a creator of sorrow,
sa jāta-śokaḥ priyāṃ priyāśoka-vanāṃ śuśoca // 7.5 //
he leant against 'the tree of freedom from sorrow,' the a-śoka
and he became a sorrower: he sorrowed for a lover of a-śoka
groves, his beloved wife.
priyāyāḥ pratanuṃ priyaṅguṃ niśāmya bhītām-iva
creeper, beloved of his beloved, he noticed shying away, as if
tām-aśru-mukhīṃ sabāṣpaḥ priyāṃ priyaṅgu-prasavāvadātām
// 7.6 //
tearfully he remembered her, his lover with her tearful face, as pale
as a priyaṅgu flower.
tilaka-drumasya dṛṣṭvānya-puṣṭāṃ śikhare niviṣṭām
a cuckoo resting on the flower-covered crest of a tilaka
śikhāṃ priyāyāḥ śuklāṃśuke 'ṭṭālam-apāśritāyāḥ//
his lover leaning against the watchtower, her curls and tresses
resting on her white upper
praphullām-atimuktakasya cūtasya pārśve parirabhya jātām /
vine with 'flowers whiter than pearls,' the ati-muktaka,
having attached itself to the side of a mango tree, was thriving:
cintām-agamat-kadaivaṃ śliṣṭā bhaven-mām-api sundarīti //
eyed the blossoming creeper and fretted "When will Sundarī
cling to me like that?"
api nāga-vṛkṣā dāntaiḥ samudgair-iva hema-garbhaiḥ /
budding teeth of yawning nāga
erupted there like ivory caskets filled with gold,
iva duḥkhitasya na cakṣur-ācikṣipur-asya tatra // 7.9 //
they drew his anguished eye no better than desert scrub.
vamanto 'pi ca gandhaparṇā gandharva-veśyā iva gandhapūrṇāḥ
trees emitted their fragrance like a gandharva's
śugātmakasya ghrāṇaṃ na jahrur-hṛdayaṃ pratepuḥ // 7.10
for him whose mind was elsewhere, and who was sorrowful to the core,
they did not win the nose:
they pained the heart.
vinīla-kaṇṭhais-tuṣṭaiḥ prahṛṣṭair-api cānyapuṣṭaiḥ
with the throaty cries of impassioned peacocks, with the satisfied
celebrating of cuckoos,
madhu dvirephaiḥ svanad-vanaṃ tasya mano nunoda // 7.11 //
with the relentless supping of nectar by bees, the forest encroached
upon his mind.
tatra bhāryāraṇi-saṃbhavena vitarka-dhūmena tamaḥ-śikhena /
there he burned with a fire arisen from the fire board of his wife, a
fire with fancies for smoke and darkest hell for flames,
dahyamāno vihāya dhairyaṃ vilalāpa tat-tat // 7.12 //
he burned in his innermost heart with a fire of desire, fortitude
failed him and he uttered various laments:
su-duṣkaraṃ te cakruḥ kariṣyanti ca kurvate ca /
I understand what a very difficult thing those men have done, will
do, and are doing
priyām-aśru-mukhīṃ tapo ye cerūś-cariṣyanti caranti caiva //
have walked, will walk, and are walking the way of painful
asceticism, leaving behind their tearful-faced lovers.
dṛḍhaṃ bandhanam-asti loke na dāravaṃ tāntavam-āyasaṃ vā
is no bond in the world, whether of wood or rope or iron,
dṛḍhaṃ bandhanam-etad-eva mukhaṃ calākṣaṃ lalitaṃ ca
vākyam // 7.14 //
strong as this bond: an amorous voice and a face with darting eyes.
ca bhittvā ca hi yānti tāni sva-pauruṣāc-caiva suhṛd-balāc-ca
having been cut or broken -- by one's own initiative
or by the strength of friends -- those bonds cease to exist;
raukṣyāc-ca vinā vimoktuṃ na śakyate sneha-mayas-tu pāśaḥ
// 7.15 //
the fetter made of love,
except through wisdom and toughness, cannot be undone.
na me tac-ca śamāya yat syān-na cāsti raukṣyaṃ karuṇātmako
wisdom is not in me which might make for peace, and since I am of a
kindly nature, toughness also is lacking.
guruś-ca buddhaḥ sthito 'ntare cakra-gater-ivāsmi // 7.16 //
am sensual by nature and yet the Buddha is my guru: I am stuck as if
inside a moving wheel.
gṛhītvāpi hi bhikṣu-liṅgaṃ bhrātṝṣiṇā
though I have adopted the beggar's insignia, and am taught by one who
is twice my guru, as elder brother and enlightened sage,
labhe na śāntiṃ priyā-viyogād-iva cakravākaḥ // 7.17 //
every circumstance I find no peace -- like a greylag gander separated
from its mate.
tan-me hṛdi vartate ca yad-darpaṇe vyākulite mayā sā /
now it continues to run through my mind how after I clouded the
kathaṃ-kṛto 'sīti śaṭhaṃ hasantī // 7.18 //
pretended to be angry and said to me, as she wickedly
laughed, 'What are you doing!'
mayīti yan-mām-avadac-ca sāśru /
the words she spoke to me, while her girlish eyes were swimming with
mukhena bālā tan-me vaco 'dyāpi mano ruṇaddhi // 7.19 //
this paint on my face is dry, come back': those words, even now,
block my mind.
pāda-ja-nirjharasya svastho yathā dhyāyati bhikṣur-eṣaḥ /
beggar meditating at ease, who has crossed his legs in the
traditional manner, and is of the waterfall, arising out of the foot
[of the hill]:
kva-cin-nāham-ivaiṣa nūnaṃ śāntas-tathā tṛpta ivopaviṣṭaḥ
// 7.20 //
he is not as attached as I am to anybody, since he sits so calmly,
with an aura of contentment.
ghoṣaṃ vasanta-lakṣmyām-avicārya cakṣuḥ /
to the cuckoos' chorus, his eyebulls never grazing upon the riches of
yathābhyasyati caiṣa yuktaḥ śaṅke priyākarṣati nāsya
cetaḥ // 7.21 //
fellow concentrates so intently upon the teaching, that I suspect no
lover is tugging at his heart.
namo 'stu sthira-niścayāya nivṛtta-kautūhala-vismayāya /
to him who is firm in his resolve, who has retreated from curiosity
'ntar-gata-mānāsāya caṅkramyamāṇāya nir-utsukāya // 7.22 //
is at peace in himself, whose mind is turned inward, who does not
strive for anything, as he walks up and down...
jalaṃ sa-padmaṃ vanaṃ ca phullaṃ parapuṣṭa-juṣṭam /
beholds the lotus-covered water and the flowering forest where
cuckoos come calling!
dhairyaṃ nava-yauvanasya māse madhau dharma-sapatna-bhūte // 7.23
man in the prime of youth could keep such constancy in those months
of spring which are, as it were, the rival of dharma?
garveṇa gatena lakṣmyā smitena kopena madena vāgbhiḥ /
their way of being, their pride, their way of moving, their grace;
with a smile or show of indignation, with their exuberance, with
striyo deva-nṛpa-rṣi-saṃghān kasmādd-hi nāsmad-vidham
ākṣipeyuḥ // 7.24 //
have captivated hosts of gods and kings and seers: how then could
they fail to bewilder a bloke like me?
hi hiraṇya-retāḥ svāhāṃ siṣeve maghavān-ahalyām /
by desire, the fire god Hiraṇya-retas, 'Golden Sperm,'
succumbed to sex with his wife 'Oblation,' Svāhā,
'The Bountiful' Indra
with nymph Ahalyā;
sargeṇa ca tena hīnaḥ strī-nirjitaḥ kiṃ bata mānuṣo 'ham
// 7.25 //
much easier to be overwhelmed by a woman am I, a man, who lacks the
strength and resolve of the gods.
saraṇyūṃ prati jātarāgas-tat-prītaye taṣṭa iti śrutaṃ
tradition has it that the sun god Sūrya, roused to passion for the
dawn goddess Saraṇyū, let himself be diminished for the sake of
pleasure with her;
'śva-vadhūṃ sametya yato 'śvinau tau janayāṃ-babhūva // 7.26
became a stallion so as to cover her as a mare, whereby she conceived
the two charioteers.
the mind of Vaivasvata, son of the Sun, and the mind of the fire god
Agni turned to enmity, when their grip on themselves was shaken,
varṣāṇi babhūva yuddhaṃ kaḥ strī-nimittaṃ na
caled-ihānyaḥ // 7.27 //
was war between them for many years, because of a woman. What lesser
being, here on earth, would not be caused to stray by a woman?
śvapākīṃ munir-akṣamālāṃ kāmād-vasiṣṭhaś-ca sa
through desire the sage Vasiṣṭha,
who even among the upstanding was eminent, had his way with an
Akṣa-mālā, 'String of Beads,'
vivaśvān-iva bhū-jalādaḥ sutaḥ prasūto 'sya kapiñjalādaḥ
// 7.28 //
whom was born his son Kapiñjalāda, an eater of earth and water to
rival the Sun.
śāpa-śaras-tatha-rṣiḥ kālīṃ siṣeve jhaṣa-garbha-yonim
too did the seer Parāśara, user
of curses as arrows, have intercourse with Kālī,
who was born from the womb of a fish;
'sya yasyāṃ suṣuve mahātmā dvaipāyano veda-vibhāga-kartā //
son he conceived in her was the illustrious Dvaipāyana,
classifier of the Vedas.
dharma-parāyaṇaś-ca reme samaṃ kāśiṣu veśya-vadhvā /
equally, while having dharma as his primary object, enjoyed a woman
at a brothel in Kāśi;
hato 'bhūc-cala-nūpureṇa pādena vidyul-latayeva meghaḥ // 7.30
by her foot, with its trembling ankle bracelet, he was like a cloud
being struck by a twist of lightning.
rāga-parīta-cetāḥ sarasvatīṃ brahma-sutaḥ siṣeve /
too did brahma-begotten Aṅgiras,
when his mind was seized by passion, have sex with Sarasvatī;
yatra suto 'sya jajñe naṣṭasya vedasya punaḥ-pravaktā // 7.31
her was born his son Sarasvata, who gave voice again to missing
nṛpa-rṣer-dilipasya yajñe svarga-striyāṃ kāśyapa āgatāsthaḥ
Kāśyapa, at a sacrifice under the aegis of the royal seer Dilipa,
while fixated on a celestial nymph,
gṛhītvā sravad-ātma-tejaś-cikṣepa vahnāv-asito yato 'bhūt
// 7.32 //
the ceremonial ladle and cast into the fire his own streaming semen,
whence was conceived Asita.
'ntaṃ tapaso 'pi gatvā kāmābhibhūto yamunām-agacchat /
equally, though he had gone to the ends of ascetic practice, went
overwhelmed by desire to Yamunā
yatra rathītaraṃ sa sāraṅga-juṣṭaṃ janayām-babhūva //
in her he begat the super-bright Rathītara, 'The Super Charioteer,'
and friend of the spotted deer.
śāntāṃ nara-deva-kanyāṃ vane 'pi śānte 'pi ca vartamānaḥ
on catching sight of the princess Śāntā, 'Tranquillity,' though he
had been living in tranquillity in the forest,
dhairyān-munir-ṛṣya-śrṅgaḥ śailo mahī-kampa ivocca-śṛṅgaḥ
// 7.34 //
sage Ṛṣya-śṛṅga, 'Antelope Horn,' was moved from
steadfastness, like a high-horned mountain in an earthquake.
rājyaṃ bheje vanaṃ yo viṣayeṣv-anāsthaḥ /
the son of Gādhin who, in order to become 'the Brahman Seer,'
renounced his kingdom and retired to the forest, having become
indifferent to sensual objects:
gādhi-jaś-cāpahṛto ghṛtācyā samā daśaikaṃ divasaṃ
viveda // 7.35 //
was captivated by the nymph Ghṛtācī,
reckoning a decade with her as a single day.
kandarpa-śarābhimṛṣṭo rambhāṃ prati sthūla-śirā
too, when hit by an arrow fired by Love, did Sthūla-śiras, 'Thick
Head,' lose his senses over Rambhā.
kāma-roṣātmatayānapekṣaḥ śaśāpa tām-apratigṛhyamāṇaḥ
// 7.36 //
with his libidinous and wrathful nature was reckless: when she
refused him he cursed her.
ca ruruḥ priyāyāṃ bhujaṅgamenāpahṛtendriyāyām /
Ruru, after his beloved Pramadvarā had been robbed of her senses by
saṃdṛśya jaghāna sarpān hriyaṃ na roṣeṇa tapo rarakṣa
// 7.37 //
snakes wherever he saw them: he failed, in his fury, to maintain his
reserve or his ascetic practice.
śaśāṅkasya yaśo-guṇāṅko budhasya sūnur-vibudha-prabhāvaḥ
grandson of the hare-marked moon, as son of 'The Learned' Budha and
the goddess Iḍā, and as one marked by personal honour and virtue,
[Purū-ravas] had the special powers of the lunar and the very
vicintya rāja-rṣir-unmādam-agacchad-aiḍaḥ // 7.38 //
thinking of the apsaras Urvaśī, this royal
seer also went mad.
girer-mūrdhani menakāyāṃ kāmātmakatvāc-ca sa tāla-jaṅghaḥ
when 'Long Shanks' Tāla-jaṅgha, on top of a mountain, was
reddened, in his libidinous state, with passion for the apsaras
viśvāvasunā sa-roṣaṃ vajreṇa hintāla ivābhijaghne // 7.39
the foot of 'All-Beneficent' Viśvā-vasu he got an angry kick, like
a thunderbolt striking a
gatāyāṃ paramāṅganāyāṃ gaṅgā-jale 'naṅga-parīta-cetāḥ
his favourite female drowned in the waters of the Ganges, King Jahnu,
his mind possessed by disembodied Love,
gaṅgāṃ nṛpatir-bhujābhyāṃ rurodha maināka ivācalendraḥ
// 7.40 //
the flow of the Ganges with his arms, as if he were Mount Maināka,
the paragon of non-movement.
gaṅgā-virahāj-jughūrṇa gaṅgāmbhasā sāla ivātta-mūlaḥ
King 'Good Body' Śan-tanu, when separated from goddess Gaṅgā,
shook like a śāla tree whose roots the Ganges was washing away:
pratipasya sūnuḥ śrīmat-tanuḥ śantanur-asvatantraḥ // 7.41
son of Pratipa and light of his family, he of the body beautiful,
ca saunandakinānuśocan prāptām-ivorvīṃ striyam-urvaśīṃ tām
when the avatar Saunandakin
took away his Urvaśī, "She
of the Wide Expanse," the wife whom, like the wide earth,
had made his own,
kila somavarmā babhrāma cittodbhava-bhinna-varmā // 7.42 //
Soma-varman whose armour, so they say, had been virtuous conduct,
roamed about grieving, his armour pierced by mind-existent Love.
mṛtāṃ cānumamāra rājā bhīma-prabhāvo bhuvi bhīmakaḥ saḥ
king who followed his departed wife in death was 'The Dreaded'
Bhīmika -- he who was dread power on earth;
senāka iti prakāśaḥ senā-patir-deva ivātta-senaḥ // 7.43 //
who was famed, because of his military might, as Senāka, 'The
Missile of War'; he who was, with his war machine, like a God of
gate bhartari śantanau ca kālīṃ jihīrṣan jana-mejayaḥ saḥ
when Kālī's husband Śan-tanu had gone to heaven, Jana-mejaya,
'Causer of Trembling among Men,' in his desire to marry Kālī,
bhīṣmāt samavetya mṛtyuṃ na tad-gataṃ manmatham-utsasarja
// 7.44 //
up against Bhīṣma 'The Terrible,' and accepted death from him,
rather than relinquish his love for her.
pāṇḍur-madanena nūnaṃ strī-saṃgame mṛtyum-avāpsyasīti
Pāṇḍu 'The Pale One' having been cursed by Passion to die on
coupling with a woman,
mādrīṃ na maharṣi-śāpād-asevya-sevī vimamarśa mṛtyum //
nonetheless with Mādrī: he heeded not the death that would result
from the great seer's curse, when he tasted what he was forbidden to
deva-nṛpa-rṣi-saṅghāḥ strīṇāṃ vaśaṃ kāma-vaśena
of gods and kings and seers such as these have fallen by dint of
desire into the thrall of women.
ca sāreṇa ca durbalaḥ san priyām-apaśyan kim-u viklavo 'ham //
weak in understanding and inner strength, all the more discouraged,
when I cannot see my beloved, am I.
tasmād gṛham-eva bhūyaḥ kāmaṃ kariṣye vidhivat sa-kāmam /
I shall go back home again and properly make love, as I please!
hy-anya-cittasya calendriyasya liṅgaṃ kṣamaṃ
dharma-pathāc-cyutasya // 7.47 //
the insignia do not sit well upon a backslider from the path of
dharma, whose senses are restless and whose mind is elsewhere.
kapālam-avadhāya vidhāya mauṇḍyaṃ mānaṃ nidhāya vikṛtaṃ
paridhāya vāsaḥ /
a man has taken the bowl in his hand, has shaved his head, and,
putting pride aside, has donned the patched-together robe,
na dhṛtir-asti na śāntir-asti citra-pradīpa iva so 'sti ca nāsti
caiva // 7.48 //
yet he is given to pleasure
and lacking in firmness and tranquillity, then like a lamp in a
picture, he is there and yet he is not.
niḥsṛtaś-ca na ca niḥsṛta-kāma-rāgaḥ kāṣāyam-udvahati
yo na ca niṣkaṣāyaḥ /
a man has gone forth, but the red taint of desire has not gone forth
from him; when he wears the earth-hued robe but has not transcended
bibharti ca guṇair-na ca pātra-bhūto liṅgaṃ vahann-api sa
naiva gṛhī na bhikṣuḥ // 7.49 //
he carries the bowl but is not a vessel for the virtues; though he
bears the insignia, he is neither a householder nor a beggar.
nyāyyam-anvayavataḥ parigṛhya liṅgaṃ bhūyo vimoktum-iti yo
'pi hi me vicāraḥ /
had thought it improper for a man with noble connections, having
adopted the insignia, to discard them again:
'pi praṇaśyati vicintya nṛpa-pravīrāṁs-tān-ye
tapo-vanam-apāsya gṛhāṇy-atīyuḥ // 7.50 //
even such a scruple fades away, when I think about those royal heroes
who abandoned an ascetic
grove and went home.
hi sasuto 'pi tathāmbarīṣo rāmo 'ndha eva sa ca
the Śālva king,
along with his son; and likewise Ambarīṣa and Rāma and Andha,
and Rantideva, son
dadhire punar-aṃśukāni chittvā jaṭāś-ca kuṭilā mukuṭāni
babhruḥ // 7.51 //
off their rags and clothed themselves again in finest fabrics; they
cut their twisted dreadlocks off and put their crowns back on.
bhikṣārthaṃ mama gurur-ito yāvad-eva prayātas tyaktvā kāṣāyaṃ
gṛham-aham-itas-tāvad-eva prayāsye /
as soon my guru has gone from here to beg for alms, I will give up
the ochre robe and go from here to my home;
liṅgaṃ hi skhalita-manaso bibhrataḥ kliṣṭa-buddher
nāmutrārthaḥ syād-upahata-mater-nāpy-ayaṃ jīva-lokaḥ //
for a man who bears the honoured insignia with unsound judgement,
stammering mind and weakened resolve, no ulterior purpose might
exist, nor even the present world of living beings."
mahākāvye nanda-vilāpo nāma saptamaḥ sargaḥ //7//
7th canto in the epic poem Handsome Nanda, titled "Nanda's