nandam-adhīra-locanaṃ gṛha-yānotsukam-utsukotsukam /
while Nanda was looking forward, with unsteady eyes and the eagerest
of expectations, to going home,
śivena cakṣuṣā śramaṇaḥ kaś-cid-uvāca maitrayā // 8.1
certain striver with a benevolent air approached him and said, in a
mukham-aśru-durdinaṃ hṛdaya-sthaṃ vivṛṇoti te tamaḥ /
this face so clouded with tears, that reveals a darkness in your
niyaccha vikriyāṃ na hi bāṣpaś-ca śamaś-ca śobhate // 8.2
to constancy, restrain your emotion, for tears and tranquillity do
not sit well together.
samudeti vedanā niyataṃ cetasi deha eva ca /
invariably arises in two ways: in the mind and in the body.
dvi-vidhā eva tayoś-cikitsakāḥ // 8.3 //
for those two kinds of pain, there are healers skilled in education
and in medicine.
yadi kāyikī rujā bhiṣaje tūrṇam-anūnam-ucyatām /
if this pain is physical be quick
to tell a doctor all about it,
hi rogam-āturo nacirāt-tīvram-anartham-ṛcchati // 8.4 //
when a sick man conceals his illness it turns before long into
duḥkham-idaṃ mano-mayaṃ vada vakṣyāmi yad-atra bheṣajam /
if this suffering is mental tell me, and I will tell you the cure for
hi rajas-tamasvino bhiṣajo 'dhyātma-vidaḥ parīkṣakāḥ //
for a mind enshrouded in gloom and darkness, the healer is a seeker
who knows himself.
ca satyam-ucyatāṃ yadi vācyaṃ mayi saumya manyase /
the whole truth, my friend, if you think it fit to be told, to me;
vividhā hi cetasāṃ bahu-guhyāni madākulāni ca // 8.6 //
minds have many ways of working and many secrets, wherein concealment
is complicated by conceit."
tena sa coditas-tadā vyavasāyaṃ pravivakṣur-ātmanaḥ /
in this way by the striver, while wanting to explain his own
kare kareṇa taṃ praviveśānyatarad vanāntaram // 8.7 //
clung to him, with hand in his hand, and went into another corner of
tatra śucau latā-gṛhe kusumodgāriṇi tau niṣedatuḥ /
so there the two of them sat in a vibrant bower of flower-spewing
bāla-pallavaiḥ // 8.8 //
soft young shoots, stirring in a soft breeze, seemed to be hiding
jagāda tataś-cikīrṣitaṃ ghana-niśvāsa-gṛhītam-antarā /
in between the heavy sighs that intermittently gripped him, he
expressed his intention,
bhikṣave viduṣā pravrajitena durvacam // 8.9 //
was a hard one for a man who has knowingly gone forth to express.
He told it to the beggar who was so adept at hearing and talking.
yadi dharma-cāriṇaḥ satataṃ prāṇiṣu maitra-cetasaḥ /
it befits a devotee of dharma who is always friendly towards any
tad-iyaṃ hitaiṣitā mayi te syāt karuṇātmanaḥ sataḥ //
the benevolence inherent in your compassionate nature might be shown
to me in my inconstancy!
eva ca me viśeṣataḥ pravivakṣā kṣama-vādini tvayi /
that is why I would like especially to speak to you who preach
hi bhāvam-imaṃ calātmane kathayeyaṃ bruvate 'py-asādhave //
what I am feeling now I would not tell to a man who was out of
balance in himself and who, though a good talker, was not a true
śrṛṇu me samāsato na rame dharma-vidhāv-ṛte priyām /
me then when I say, in short, that without my beloved I do not enjoy
the practice of dharma;
kāminīm-ṛte kṛta-retā iva kiṁnaraś-caran // 8.12 //
am like a kiṁnara without his lover roaming about, his semen
ready, over mountain peaks.
parāṅ-mukhaḥ prayiyāsā gṛham-eva yena me /
am averse to the happiness of the forest life, and simply want to go
hi śarma labhe tayā vinā nṛpatir-hīna ivottama-śriyā // 8.13
without her I obtain no comfort, like a king without his
tasya niśamya tad-vacaḥ priya-bhāryābhimukhasya śocataḥ /
he heard those words of Nanda who, with his mind on his beloved wife,
was burning with pain,
sa śiraḥ prakampayan-nijagādātma-gataṃ śanair-idam // 8.14 //
striver, softly, while allowing his head to shake, said to himself:
bata yūtha-lālaso mahato vyādha-bhayād viniḥsṛtaḥ /
a pity! In its longing for the herd, a rushing stag that has escaped
the mortal danger of the hunter's arrow,
vāgurāṃ mṛgaś-capalo gīta-raveṇa vañcitaḥ // 8.15 //
about to enter the hunter's trap, deceived by a call that the hunter
khalu jāla-saṃvṛto hita-kāmena janena mokṣitaḥ /
a bird that was caught in a net
and set free by a benevolent person,
phala-puṣpa-vad-vanaṃ pravivikṣuḥ svayam-eva pañjaram //
as it flits about the fruiting and blossoming forest, to fly of its
own volition into a cage.
kariṇā khalūddhṛtoḥ bahu-paṅkād viṣamān-nadī-talāt /
baby elephant, truly, after an adult elephant has pulled it up out of
the deep mud of a dangerous riverbed,
tāṃ punaḥ saritaṃ grāhavatīṃ titīrṣati // 8.17 //
wishing, in its thirst for water, to enter again that
sa-bhujaṅgame svapan pratibuddhena pareṇa bodhitaḥ /
a shelter where slithers a snake, a sleeping boy, awoken by an elder
who is already awake,
khalu jāta-vibhramaḥ svayam-ugraṃ bhujagaṃ jighṛkṣati //
become agitated and, truly, he is about to grab the horrible reptile
khalu jāta-vedasā jvalitād-utpatito vana-drumāt /
having flown up and away from a tree that is blazing in a great
nīḍa-tṛṣṇayā patituṃ tatra gata-vyatho dvijaḥ // 8.19
chick in its longing for the nest is wishing to fly there again, its
former alarm forgotten.
khalu kāma-mūrcchayā priyayā śyena-bhayād vinā-kṛtaḥ /
a pheasant separated from its mate through fear of a hawk, and so
stupefied by desire as to be helpless,
dhṛtiṃ samupaiti na hriyaṃ karuṇaṃ jīvati jīva-jīvakaḥ
// 8.20 //
lacking in resolve and lacking in reserve: the pathetic little
is living a pitiful life.
tṛṣānvito ghṛṇayā caiva dhiyā ca varjitaḥ /
and untrained, devoid of decency and intelligence,
khalu vāntam-ātmanā kṛpaṇaḥ śvā punar-attum-icchati //
a wretched dog is wishing to eat again some food that he himself has
manmatha-śoka-karṣitaṃ tam-anudhyāya muhur-nirīkṣya ca /
saying, the striver contemplated Nanda for a while, beholding him
tormented by the sorrows of love.
sa hitābhikāṅkṣayā guṇavad vākyam-uvāca vipriyam // 8.22
in his eagerness to be of benefit, the striver spoke fine words,
which were unpleasant to hear.
śubhāśubhaṃ viṣayeṣv-eva niviṣṭa-cetasaḥ /
you who draws no distinction between good and bad, whose mind is
settled on objects of the senses,
na ratiḥ śreyasi ced bhavet-tava // 8.23 //
who is without the eye of attainment, naturally, no delight could
there be in being better.
grahaṇe 'tha dhāraṇe paramārthāvagame manaḥ-śame /
to him whose thinking is not firmly fixed – in the matters of
hearing, grasping, retaining and understanding the supreme truth, and
in the matter of mental peace --
na hi dharme 'bhiratir-vidhīyate // 8.24 //
him who easily changes his mind,
joy in dharma is not apportioned.
tu doṣa-darśinaḥ parituṣṭasya śucer-amāninaḥ /
that joy is certainly known
to one who sees the faults in objects of the senses,
who is contented, pure, and unassuming,
yukta-cetasaḥ kṛta-buddher-na ratir-na vidyate // 8.25 //
mind is versed in the religious acts that generate peace and whose
understanding therein is formed.
tṛṣito dhana-śriyā ramate kāma-sukhena bāliśaḥ /
covetous man delights in opulence; a fool delights in sensual
praśamena saj-janaḥ paribhogān paribhūya vidyayā // 8.26 //
true person delights in tranquillity, having transcended sensual
enjoyments by virtue of his knowledge.
ca prathitasya dhīmataḥ kula-jasyārcita-liṅga-dhāriṇaḥ /
is more, when a man of good repute, a man of intelligence and
breeding, bears the honoured insignia
na gṛhāya cetanā praṇatir-vāyu-vaśad girer-iva // 8.27 //
consciousness inclines towards home no more than a mountain bends in
para-saṃśritāya yaḥ paribhūyātma-vaśāṃ sva-tantratām /
a man who aspires to dependence on another, spurning autonomy and
śive sthitaḥ spṛhayed-doṣavate gṛhāya saḥ // 8.28 //
yearn, while he was on the auspicious path to peace, for life at home
with all its faults.
yathā viśet parimuktaḥ punar-eva bandhanam /
as a man released from prison might, when stricken by some calamity,
betake himself back to prison,
vanaṃ tathā punar-gṛha-saṃjñaṃ mṛgayeta bandhanam // 8.29
might one who has retired to the forest seek out again that bondage
vihāya yaḥ kaliṃ punar-icchet kalim-eva sevitum /
man who has left his strife behind and yet would like nothing better
than to go back again to his strife:
vihāya bhajeta bāliśaḥ kali-bhūtām-ajitendriyaḥ priyām //
is the fool who would leave behind and then return, with his senses
still unconquered, to the strife that is a wife.
iva saṃśritā latāḥ parimṛṣṭā iva soragā guhāḥ /
poisonous clinging creepers, like swept-out caves still harbouring
iva cāsayo dhṛtā vyasanāntā hi bhavanti yoṣitaḥ // 8.31 //
uncovered blades being held in the hand, women are calamitous in the
samadā mada-pradāḥ pramadā vīta-madā bhaya-pradāḥ /
members of the female gender engender sexual desire, whereas unsexy
ones are fearsome.
doṣa-bhayāvahāś-ca tāḥ katham-arhanti niṣevaṇaṃ nu tāḥ
// 8.32 //
they bring with them either a fault or fear, in what way do they
svajanena bhidyate suhṛdaś-cāpi suhṛj-janena yat /
that kinsman breaks with kinsman and friend with friend,
śaṭhās-tad-anāryāḥ pracaranti yoṣitaḥ // 8.33 //
who are good at seeing faults in others,
behave deceitfully and ignobly.
kṛpaṇī-bhavanti yad-yad-ayuktaṃ pracaranti sāhasam /
men of good families fall on hard times, when they rashly do
ca yac-camū-mukhaṃ rabhasās-tatra nimittam-aṅganāḥ // 8.34
they recklessly enter the vanguard of an army, women in those
instances are the cause.
haranti valgunā niśitena praharanti cetasā /
beguile with lovely voices, and attack with sharpened minds:
tiṣṭhati vāci yoṣitāṃ hṛdaye hālahalaṃ mahad-viṣam
// 8.35 //
is honey in women's speech, and lethal venom in their hearts.
dahano 'pi gṛhyate vi-śarīraḥ pavano 'pi gṛhyate /
burning fire can be held, the bodiless wind can be caught,
bhujago 'pi gṛhyate pramadānāṃ tu mano na gṛhyate // 8.36 //
angry snake can be captured, but the mind of women cannot be grasped.
vapur-vimṛśanti na śriyaṃ na matiṃ nāpi kulaṃ na vikramam
pausing to consider looks or wealth, or intelligence or breeding or
striyaḥ sarito grāha-kulākulā iva // 8.37 //
attack no matter what, like a ragged assortment of crocodiles in a
vaco madhuraṃ na lālanaṃ smarati strī na ca sauhṛdaṃ
charming speech, nor soothing caresses,
nor any affection do women ever remember.
vanitaiva cañcalā tad-ihāriṣv-iva nāvalambyate // 8.38 //
female, even when cajoled, is flighty: so rely on one no more than
you would your enemies in this world.
bhavanti narma-dāḥ pradadatsu praviśanti vibhramam /
flirt with men who give them nothing; with generous men, they get
bhavanti garvitāḥ pramadās-tṛptatarāś-ca māniṣu // 8.39 //
look down with disdain on the humble, but towards the arrogant show
caranti bhartṛ-vad guṇahīneṣu caranti putravat /
lord it over men of merit, and submit like children to men who are
devoid of merit.
caranti tṛṣṇayā dhanahīneṣu caranty-avajñayā // 8.40 //
men with money are around, they act rapaciously; men who are short of
money they treat with contempt.
viṣayāntaraṃ gatā pracaraty-eva yathāhṛtāpi gau /
as a cow, having gone from one pasture to another pasture, keeps
right on grazing, however she's restrained,
ramate 'nyatra gatā tathāṅganā // 8.41 //
a woman, without regard for any affection she felt before, moves on
and takes her pleasure elsewhere.
hi striyaś-citām-anubadhnanty-api mukta-jīvitāḥ /
though women ascend their husband's funeral
pyre, though they follow at the cost of their own life,
bibhrati caiva yantraṇā na tu bhāvena vahanti sauhṛdam // 8.42
the restraints placed upon them they can indeed bear, they are not
truly capable of genuine friendship.
patīn kathaṁ-cana pramadā yāḥ pati-devatāḥ kva-cit /
who sometimes, in some small way please their husband, by treating
him like a god,
sahasraśo ramayante hṛdayaṃ svam-eva tāḥ // 8.43 //
thousand times more, in their fickle-mindedness, please their own
kila senajit-sutā cakame mīna-ripuṃ kumudvatī /
daughter of Sena-jit the Conqueror, so they say, coupled with a
cooker of dogs;
Kumud-vatī, 'the Lilly Pool,' paired up with Mīna-ripu, 'the Foe
bṛhad-rathā pramadānām-agatir-na vidyate // 8.44 //
Bṛhad-rathā, 'the Burly Heroine,' loved a lion: there is nothing
women will not do.
bahu-māyā-kavaco 'tha śambaraḥ /
of the Kurus, Haihayas and Vṛṣṇis, along with Śambara whose
armour was mighty magic,
gautamaḥ samavāpur-vanitoddhataṃ rajaḥ // 8.45 //
the sage Ugra-tapas Gautama – 'the Gautama of Grim Austerities' --
all incurred the dust of passion which a woman raises.
vanitānām-idam-īdṛśaṃ manaḥ /
ignoble, unsteady: such is the mind of women.
tāsu paṇḍito hṛdayaṃ sañjayituṃ calātmasu // 8.46 //
man of wisdom could allow his heart to be fastened onto such fickle
sūkṣmam-atidvayāśivaṃ laghu tāsāṃ hṛdayaṃ na paśyasi
you fail to see how pernicious, in their intense duplicity, are their
little lightweight hearts?
kāyam-asad-gṛhaṃ sravad vanitānām-aśuciṃ na paśyasi //
you not see, at least, that the bodies of women are impure, oozing
houses of foulness?
pradhāvanair-vasanaiś-cābharaṇaiś-ca saṃskṛtam /
after day, by means of ablutions, garments, and jewels, they prettify
tamasāvṛtekṣaṇaḥ śubhato gacchasi nāvagacchasi // 8.48 //
you, with eyes veiled by ignorance do not see as ugliness: you see it
samavaiṣi tat-tanūm-aśubhāṃ tvaṃ na tu saṃvid-asti te /
else you do see that their bodies are foul but intelligence is
lacking in you:
vidadhāsi hi kriyām-aśuces-tat-prabhavasya śāntaye // 8.49 //
the fragrant task in which you are engaged is extinction of the
impurity that originates in them.
srajo maṇi-muktā-tapanīyam-aṃśukam /
paste and powder, garlands, gems and pearls, gold and fine fabric:
sādhu kim-atra yoṣitāṃ sahajaṃ tāsu vicīyatāṃ śuci //
have these fine things, if fine they
are, got to do with women? Let us examine what inherently in
women is so immaculate.
dig-ambarā prakṛti-sthair-nakha-danta-romabhiḥ /
and unclothed, with her nails and teeth and body-hair in their
sā tava sundarī bhaven-niyataṃ te 'dya na sundarī bhavet // 8.51
she were like that, your Sundarī, whose name means 'Beautiful
Woman,' surely wouldn't be such a beautiful woman to you now.
spṛśec-ca kaḥ saghṛṇo jarjara-bhāṇḍavat striyam /
man who was capable of disgust would touch a woman, leaking and
unclean like an old bucket,
kevalayā tvacāvṛtā na bhaven-makṣika-pattra-mātrayā // 8.52
she were not scantily clad in skin as thin as a flying insect's wing?
yadi kāyaṃ samavaiṣi yoṣitām /
you see that women's bodies are bony skeletons wrapped around with
ca kṛṣyase balād-aghṛṇaḥ khalv-adhṛtiś-ca manmathaḥ
// 8.53 //
yet you are forcibly drawn by passion, truly then, Love is immune to
disgust and lacking in all restraint.
kalpayan nakha-danta-tvaca-keśa-romasu /
nails and in teeth, in skin, and in hair, both long and short, which
are not beautiful, you are inventing beauty.
kiṃ na paśyasi prakṛtiṃ ca prabhavaṃ ca yoṣitām // 8.54
Don't you see what women originally are made of and what they
manaḥ-śarīrayor-vanitā doṣavatīr-viśeṣataḥ /
then, reckon women, in mind and in body, to be singularly implicated
bhavanotsukaṃ manaḥ pratisaṃkhyāna-balena vāryatām // 8.55
hold back, by the power of this reckoning, the mind which strains so
impulsively for home.
matimān kulodgataḥ paramasya praśamasya bhājanam /
are educated, intelligent, and well-bred -- a fitting vessel for
yathā tathā punar-na hi bhettuṃ niyamaṃ tvam-arhasi // 8.56 //
such, you ought not in any way to break the contract into which you
manasvinaḥ priya-yaśaso bahu-mānam-icchataḥ /
the man of spirit and noble birth; for the man who cherishes honour
and strives to earn respect;
varaṃ sthirātmanaś-cyuta-vinayasya na caiva jīvitam // 8.57 //
the man of grit -- better death for him than life as a backslider.
yathā hi kavacaṃ pragṛhīta-cāpo nindyo bhavaty-apasṛtaḥ
samarād ratha-sthaḥ /
just as he is blameworthy who, having girded his armour on and taken
up a bow, then flees
in his warrior's chariot away from the battle;
parigṛhya liṅgaṃ, nindyas-tathā bhavati kāma-hṛtendriyāśvaḥ
// 8.58 //
he too is blameworthy who, having accepted the insignia and taken to
begging, then allows the stallion of his senses to
be carted away by desire.
yathā ca paramābharaṇāmbara-srag bhaikṣaṃ caran
just as it would be ridiculous to go begging,
while bedecked in the finest ornaments, clothes and garlands, while
holding an archer's bow, and with a head full of passing fancies,
para-piṇḍa-bhojī hāsyas-tathā gṛha-sukhābhimukhaḥ
sa-tṛṣṇaḥ // 8.59 //
too is it ridiculous to subsist on
offerings, having consented to shapelessness, while longing thirstily
for the comforts of home.
sv-annaṃ bhuktvā parama-śayanīye 'pi śayit varāho nirmuktaḥ
punar-aśuci dhāvet paricitam /
as a hog, though fed on the best of food and lain on the finest
bedding, would, when set free, run back to his familiar filth;
śreyaḥ śrṛṇvan praśama-sukham-āsvādya guṇavad vanaṃ
śāntaṃ hitvā gṛham-abhilaṣet kāma-tṛṣitaḥ // 8.60 //
having tasted the excellent pleasure of cessation while learning the
better way, would a man of thirsting libido abandon the tranquil
forest and yearn for home.
hasta-sthā dahati pavana-prerita-śikhā
as a flaming torch, when fanned by the wind, burns the hand that
pādākrānto daśati bhujagaḥ krodha-rabhasaḥ /
as a snake, being swift to anger, bites the foot that steps on it,
hanti vyāghraḥ śiśur-api gṛhīto gṛha-gataḥ
as a tiger, though caught as a cub, mauls the one who took it in,
strī-saṃsargo bahu-vidham-anarthāya bhavati // 8.61 //
too does association with women, in many ways, make for disaster.
know these faults to be mentally and physically bound up with women;
kāma-sukhaṃ nadī-jala-calaṃ kleśāya śokāya ca /
how sensual pleasure, as it flows away like river water, makes for
affliction and for sorrow;
durbalam-āma-pātra-sadṛśaṃ mṛtyūpasṛṣṭaṃ jagan
the world, in the shadow of Death, to be fragile as an unbaked pot;
kuruṣva buddhim-atulām-utkaṇṭhituṃ nārhasi // 8.62 //
make the peerless decision that leads to release -- instead of
causing the neck to stiffen up through sorrowful yearning."
mahākāvye strī-vighāto nāmāṣṭamaḥ sargaḥ //8//
8th canto in the epic poem Handsome Nanda, titled "A Tirade