'pi sa tena bhikṣuṇā jagāma naivopaśamaṃ priyāṃ prati /
the beggar reproached him in such a manner, Nanda did not arrive at
any kind of tranquillity with regard to his beloved;
hi tām-eva tadā sa cintayan na tasya śuśrāva visaṃjña-vad
vacaḥ // 9.1 //
much did he think about her that he failed, as if he were
unconscious, to hear a word the other said.
hi vaidyasya cikīrṣataḥ śivaṃ vaco na gṛṇhāti
just as an invalid who wants to die does not accept the kind advice
of a doctor who intends to do him good;
matto bala-rūpa-yauvanair-hitaṃ na jagrāha sa tasya tad-vacaḥ
// 9.2 //
Nanda, bubbling with strength and looks and youth, did not accept
that salutary advice of the striver.
cātra citraṃ yadi rāga-pāpmanā mano 'bhibhūyeta
is not surprising, in such a case, that one whose mind is shrouded in
darkness should be overpowered by the wrongness that arises out of a
pāpmā hi tadā nivartate yadā bhavaty-anta-gataṃ tamas-tanu //
a person's wrongness ceases only when the darkness of ignorance,
having reached its limit, begins to diminish.
taṃ tadā balena rūpeṇa ca yauvanena ca /
so, observing Nanda to be caught up, as he was, in his own strength
and looks and youth,
prati ca vyavasthitaṃ śaśāsa nandaṃ śramaṇaḥ sa śāntaye
// 9.4 //
him all set to go home, the striver chastised Nanda, in the name of
ca rūpaṃ ca navaṃ ca yauvanaṃ tathāvagacchāmi
strength and looks and youthfulness I recognize as you do;
tv-idaṃ te trayam-avyavasthitaṃ yathāvabuddho na tathāvabudhyase
// 9.5 //
that these three are impermanent
you do not realise as I do.
hi rogāyatanaṃ jarāvaśaṃ nadītaṭānokahavac-calācalam /
this body is a domicile for disease and in the face of senility it
teeters helplessly, like a tree with its roots on a riverbank.
vetsi dehaṃ jala-phena-durbalaṃ balasthatām-ātmani yena manyase
// 9.6 //
you do not know it to be as fragile as froth on water, therefore you
feel there to be abiding strength in you.
through failure to eat and drink, or sit down, or move about, and
also through over-indulgence in those acts,
dṛśyate bale 'bhimānas-tava kena hetunā // 9.7 //
body manifestly goes to ruin, what reason is there for you to have
the conceit of physical strength?
cold and heat, by sickness and aging, and by hunger and other such
adversities, the living are being reduced
śucau māsa ivārka-raśmibhiḥ kṣayaṃ vrajan kiṃ bala-dṛpta
manyase // 9.8 //
water in the hot season by the sun's rays. In these circumstances,
what are you thinking, O taker of pride in strength! as you wander
towards your end?
yadā śarīram-āhāra-vaśena tiṣṭhati /
a body made of skin, bone, flesh and blood owes its very existence to
the taking of food,
satata-pratikriyaṃ balānvito 'smīti kathaṃ vihanyase // 9.9 //
it is always ailing, needing continuous intervention, how can you
labour under an illusion like 'I am inherently strong'?
ghaṭaṃ mṛn-mayam-āmam-āśrito naras-titīrṣet kṣubhitaṃ
a man who aspires to cross the stormy ocean in an unbaked earthen
tadvad-asāram-udvahan balaṃ vyavasyed viṣayārtham-udyataḥ //
he who would assume the sapless accretion of his body
to be strong as he carries it around, striving after an object.
mṛn-mayād ghaṭād-idaṃ tu niḥsāratamaṃ mataṃ mama /
even more fragile than an unbaked earthen pot, in my opinion, is this
hi tiṣṭhed vidhivad dhṛto ghaṭaḥ samucchrayo 'yaṃ sudhṛto
'pi bhidyate // 9.11 //
a pot that is properly kept might survive for many ages whereas this
accretion crumbles even if well maintained.
dhātavaḥ sadā viruddhā viṣamā ivoragāḥ /
the elements of water, earth, wind and fire are in constant
opposition, like antagonistic snakes,
śarīram-āśritāḥ kathaṃ balaṃ roga-vidho vyavasyasi // 9.12
they meet in a body only to make for calamity, how can you, in your
propensity to sickness, be convinced of your strength?
mantraiḥ praśamaṃ bhujaṁgamā na mantra-sādhyas-tu bhavanti
are lulled by charms, but the elements are not apt to be charmed.
kaṃ-cic-ca daśanti pannagāḥ sadā ca sarvaṃ ca tudanti
dhātavaḥ // 9.13 //
bite some people some of the time; the elements strike all people all
of the time.
hi śayyāsana-pāna-bhojanair-guṇaiḥ śarīraṃ
this body, though long tended with good habits of sleeping and
sitting, and of eating and drinking,
marṣayaty-ekam-api vyatikramaṃ yato mahāśī-viṣa-vat
prakupyati // 9.14 //
not forgive a single step too far -- at which it rears up in anger,
like a great venomous snake.
himārto jvalanaṃ niṣevate himaṃ nidāghābhihato 'bhikāṅkṣati
by cold, one turns to fire; oppressed by heat, one longs for cold;
'nnaṃ salilaṃ tṛṣānvito balaṃ kutaḥ kiṃ ca kathaṃ ca
kasya ca // 9.15 //
hungry, one longs for food; when thirsty, for water. Where then is
strength? What is it? How is it? Whose is it?
śarīram-āturaṃ balānvito 'smīti na mantum-arhasi /
see a body as ailing and do not think 'I am possessed of strength.'
jagaj-jagaty-anitye balam-avyavasthitam // 9.16 //
world is insubstantial, inauspicious,
and uncertain, and in an impermanent world, power is undependable.
kārta-vīryasya balābhimāninaḥ sahasra-bāhor balam-arjunasya
is the power of Kṛta-vīrya's son, the thousand-armed Arjuna, who
fancied himself to be so strong?
bāhūn yudhi yasya bhārgavaḥ mahānti śrṛṅgāṇy-aśanir-girer-iva
// 9.17 //
battle, Bhārgava, 'The Scion of the Bhṛgus,' severed his arms like
a thunderbolt lopping off the lofty horns of a mountain.
tad balaṃ kaṃsa-vikarṣiṇo hares-turaṅga-rājasya
is the strength of Hari Kṛṣṇa, 'The Kaṁsa-tormentor,'
who broke the Horse-King's jaw?
nijaghnivān jarāḥ kramāgatā rūpam-ivottamaṃ jarā // 9.18 //
one arrow from Jaras
he was brought down, like utmost beauty brought down, in due order,
by old age.
sutasyāmara-roṣa-kāriṇaś-camū-rucer-vā namuceḥ kva tad
is the strength of Namuci son of Diti, light of an army and provoker
of the gods?
kruddham-ivāntakaṃ sthitaṃ jaghāna phenāvayavena vāsavaḥ //
stood his ground in battle, furious as death, but Indra slew him with
a spattering of foam.
kurūṇāṃ kva ca tat-tadābhavad yudhi jvalitvā tarasaujasā ca
where is the power once possessed by the Kurus who blazed in combat
with speed and stamina
jvalanā ivādhvare hatāsavo bhasmani paryavasthitāḥ // 9.20 //
then lay in ashes, like sacrificial fires whose firewood has burned,
their life-breath snuffed out?
viditvā bala-vīrya-mānināṃ balānvitānām-avamarditaṃ balam
therefore, that the strength of powerful men, who fancy themselves
imbued with strength and drive, is ground down;
vicārayan bale 'bhimānaṃ na vidhātum-arhasi // 9.21 //
do not, as you survey a world in the sway of aging and death, take
pride in strength.
mahad vā yadi vā na manyase kuruṣva yuddhaṃ saha
or not you think your strength is great, just do battle against the
te 'trāsti mahac-ca te balaṃ parājayaś-ced vitathaṃ ca te
balam // 9.22 //
you are victorious in this, your strength is great; if you are
defeated, your strength is nothing.
hi vīrāḥ puruṣā na te matā jayanti ye sāśva-ratha-dvipān-arīn
heroic are those men thought who conquer enemies armed with horses,
chariots and elephants,
matā vīratarā manīṣiṇo jayanti lolāni ṣaḍ-indriyāṇi
ye // 9.23 //
those heroic thinkers are thought who conquer the restless six
vapuṣmān-iti yac-ca manyase vicakṣaṇaṃ naitadidaṃ ca
that you think 'I am good looking' is not astute. Let this be
tad-vapuḥ sā ca vapuṣmatī tanur-gadasya śāmyasya ca sāraṇasya
ca // 9.24 //
are the good looks, where the beautiful bodies, of Gada, Śāmba, and
mayūraś-cala-citra-candrako bibharti rūpaṃ guṇavat
as a peacock, flashing the eye in its tail, naturally carries its
tathā bibharṣi rūpaṃ yadi rūpavān-asi // 9.25 //
is how, without any distinction got from grooming the body, you must
carry your looks -- if after all you are good-looking.
pratīpaṃ vṛṇuyān-na vāsasā na śauca-kāle yadi
its unpleasantness were not covered with clothes, if it never touched
water after excretion,
yadi nādadīta vā vapur-vapuṣman vada kīdṛśaṃ bhavet //
if it never received a good
washing, tell me, O handsome one! what might a body be like?
vayaś-cātma-gataṃ niśāmya yad-gṛhonmukhaṃ te viṣayāptaye
perceiving the prime of life to be a personal belonging, your mind
looks forward to going home and gaining its sensual end:
tac-chaila-nadīrayopamaṃ drutaṃ hi gacchaty-anivarti yauvanam //
that mind! for, like a river coursing down
a rocky mountain, youth
passes swiftly and does not return.
parivartate punaḥ kṣayaṃ prayātaḥ punar-eti candramāḥ /
season that has passed comes around again, the moon wanes and waxes
gataṃ naiva tu saṃnivartate jalaṃ nadīnāṃ ca nṛṇāṃ
ca yauvanam // 9.28 //
gone, gone, never to return is the water of rivers, and the youth of
valī-vikuñcitaṃ viśīrṇa-dantaṃ śithila-bhru niṣprabham /
you are white whiskered and wrinkled, with broken teeth and sagging
brows; when you are lacking in lustre;
mukhaṃ drakṣyasi jarjaraṃ tadā jarābhibhūto vimado
bhaviṣyasi // 9.29 //
humbled by age, you see your face grown old, then you will sober up.
pānaṃ madanīyam-uttamaṃ niśā-vivāseṣu cirād vimādyati /
wasted nights and greeted dawns drinking the most intoxicating
liquor, one finally comes around,
matto bala-rūpa-yauvanair-na kaś-cid-aprāpya jarāṃ vimādyati
// 9.30 //
drunk on strength, looks and youth, no man ever comes round – until
he reaches old age.
bhuvi praviddho dahanāya śuṣyate /
as sugar-cane, when all its juice has been squeezed out, is thrown on
the ground to dry, ready for burning,
jarā-yantra-nipīḍitā tanur-nipīta-sārā maraṇāya tiṣṭhati
// 9.31 //
pressed in the vice of aging and drained of energy, does the body
wait to die.
hi nṛbhyāṃ kara-pattram-īritaṃ samucchritaṃ dāru
as a saw worked by two men cuts a tall tree into many pieces,
pātayati prajām-imām-ahar-niśābhyām-upasaṃhitā jarā // 9.32
old age, pushed and pulled by day and night, topples people here and
now who are high and mighty.
pramoṣo vapuṣaḥ parābhavo rateḥ kṣayo vāc-chruti-cakṣuṣāṃ
of memory; destroyer of looks; ender of pleasure; seizer of speech,
hearing and sight;
yonir-bala-vīryayor-vadho jarā-samo nāsti śarīriṇāṃ ripuḥ
// 9.33 //
of fatigue; slayer of strength and manly vigour: for those with a
body, there is no enemy to rival aging.
viditvā nidhanasya daiśikaṃ jarābhidhānaṃ jagato mahad-bhayam
this great terror of the world named 'aging' to be a pointer on the
way to death,
vapuṣmān balavān yuveti vā na mānam-āroḍhum-anāryam-arhasi
// 9.34 //
not rise to the ignoble conceit of an 'I' that is beautiful, or
young, or strong.
mamety-eva ca rakta-cetasaḥ śarīra-saṃjñe tava yaḥ kalau
your mind tainted by 'I' and 'mine,' you are latching onto the strife
called a body.
yadi śāmyatā bhaved bhayaṃ hy-ahaṃ ceti mameti cārchati //
go of that, if peace is to come about, for 'I' and 'mine' usher in
śarīre na vaśo 'sti kasya-cin-nirasyamāne vividhair-upaplavaiḥ
no-one has dominion over a body that is ravaged by manifold
kṣamaṃ vettum-ahaṃ mameti vā śarīra-saṃjñaṃ
gṛham-āpadām-idam // 9.36 //
can it be right to recognize as 'I' or as 'mine' this house of
calamities called a body?
yaḥ ku-gṛhe sadāśucau rameta nityaṃ prati-saṃskṛte 'bale
who would delight in a flimsy snake-infested hovel that was always
unclean and constantly needing repair:
duṣṭa-dhātāv-aśucau calācale rameta kāye viparīta-darśanaḥ
// 9.37 //
is the man of perverted view who would delight in a body with its
corrupted elements and unclean, unstable state.
prajābhyaḥ ku-nṛpo balād balīn haraty-aśeṣaṃ ca na
as a bad king takes forcibly from his subjects his full toll of
taxes, and yet does not protect;
kāyo vasanādi-sādhanaṃ haraty-aśeṣaṃ ca na cānuvartate //
the body takes its full toll of provisions such as clothes and the
like, and yet does not obey.
prarohanti tṛṇāny-ayatnataḥ kṣitau prayatnāt tu bhavanti
as in soil, grass sprouts readily but rice is grown through sustained
duḥkhāni bhavanty-ayatnataḥ sukhāni yatnena bhavanti vā na vā
// 9.39 //
too does sorrow arise readily whereas happiness is produced with
effort, if at all.
parikarṣataś-calaṃ na cāsti kiṁ-cit paramārthataḥ sukham /
him who drags around a hurting, perishable body, there is no such
thing, in the supreme sense, as happiness;
hi duḥkha-pratikāra-sevayā sthite ca duḥkhe tanuni vyavasyati
// 9.40 //
what he determines to be happiness, by taking counter-measures
against suffering, is only a condition wherein suffering remains
sukhaṃ prabādhate duḥkham-upetam-aṇv-api /
as the intrusion of even a slight discomfort spoils enjoyment of the
greatest longed-for pleasure,
duḥkham-āgataṃ na vidyate kiṁ-cana
kasya-cit sukhaṃ // 9.41 //
a similar way, nobody ever enjoys any happiness by disregarding
suffering that is upon him.
bahu-duḥkham-adhruvaṃ phalānurodhād-atha nāvagacchasi /
fail to see the body as it is -- full of suffering and inconstant --
because of fondness for its effects:
dhṛti-raśmibhir-mano nigṛhyatāṃ gaur-iva śasya-lālasā //
the mind that chases after effects, like a cow after corn, be
restrained by the reins of steadfastness.
kāma-bhogā hi bhavanti tṛptaye havīṃṣi dīptasya
sensual enjoyments, like offerings fed into a blazing fire, do not
make for satisfaction;
yathā kāma-sukheṣu vartate tathā tathecchā viṣayeṣu
vardhate // 9.43 //
more one indulges in sensual pleasures, the more the desire for
sensual objects grows.
ca kuṣṭha-vyasanena duḥkhitaḥ pratāpayan-naiva śamaṃ
just as a man suffering from the blight of leprosy does not obtain a
cure by way of application of heat,
kāma-bhogair-upaśāntim-ṛcchati // 9.44 //
one who goes among sense objects with his senses unconquered does not
tend towards peace by way of sensual enjoyments.
hi bhaiṣajya-sukhābhikāṅkṣayā bhajeta rogān-na bhajeta
just as desire for pleasure from one's medicine might cause one to
accept one's infirmity instead of taking proper measures against it,
śarīre bahu-duḥkha-bhājane rameta mohād viṣayābhikāṅkṣayā
// 9.45 //
because of desire for one's object, might one ignorantly rejoice in
that receptacle of much suffering
which is a body.
puruṣasya yo janaḥ sa tasya śatruḥ kila tena karmaṇā /
who wishes adversity on a man is said, because of that action, to be
viṣayāś-ca kevalā nanu praheyā viṣamā yathārayaḥ // 9.46
not sense objects, as the sole
root of adversity,
be shunned as dangerous enemies?
bhūtvā ripavo vadhātmakāḥ prayānti kāle puruṣasya mitratāṃ
who were his deadly enemies in this world can in time become a man's
caiveha ca duḥkha-hetavo bhavanti kāmā na tu kasya-cic-chivāḥ
// 9.47 //
not benign for anybody, in this or other worlds, are the desires
which are the causes of suffering.
rasa-varṇa-gandhavad vadhāya kimpāka-phalaṃ na puṣṭaye /
as eating a tasty, colourful and fragrant kiṁpāka fruit
leads to death not nourishment,
viṣayāś-calātmano bhavanty-anarthāya tathā na bhūtaye // 9.48
an imbalanced person's devotion to objects makes for misfortune, and
not for well-being.
vipāpmanātmanā vimokṣa-dharmādy-upasaṁhitaṃ hitam /
an innocent, then, heed this good advice pertaining to liberation,
dharma, and so forth;
me saj-jana-saṃmataṃ mataṃ pracakṣva vā niścayam-udgiran
giram // 9.49 //
my opinion, with which the righteous concur. Or else speak up and
state your agenda."
hitam-api bahv-apīdam-uktaḥ śruta-mahatā śramaṇena tena
reproached at length in this salutary fashion by a striver so great
in hearing what is heard,
dhṛtim-upayayau na śarma lebhe dvirada ivātimado madāndha-cetāḥ
// 9.50 //
neither found firmness nor took comfort: he was like a
tusker in full rut, mind blinded by lust.
bhāvam-avagamya tataḥ sa bhikṣuḥ pāriplavaṃ
gṛha-sukhābhimukhaṃ na dharme /
having assured himself that Nanda's being was not in the dharma but
was turned unsteadily towards the comforts of home,
buddhāya tattva-viduṣe kathayāṃ-cakāra // 9.51 //
beggar reported back to the investigator of living creatures'
dispositions, tendencies and
ways of being, to the Buddha, knower of reality.
mahākāvye madāpavado nāma navamaḥ sargaḥ //9//
9th canto in the epic poem Handsome Nanda, titled "Negation of