tataḥ sad-vratam-utsisṛkṣuṃ bhāryāṃ didṛkṣuṃ
bhavanaṃ vivikṣum /
did he hear about Nanda's desire
to abandon sincere practice, to see his wife, and to go home;
nirānandam-apeta-dhairyam-abhyujjihīrṣur-munir-ājuhāva // 10.1
so the Sage summoned the joyless and weak-willed Nanda, wishing to
take him up.
prāptam-aprāpta-vimokṣa-mārgaṃ papraccha citta-skhalitaṃ
Nanda, having not yet arrived at liberation's path, arrived, he of
the beautiful mind questioned him, whose mind was faltering.
hrīmate hrī-vinato jagāda svaṃ niścayaṃ niścaya-kovidāya //
down by humiliation, Nanda confessed to the one who was full of
humility; he told his intention to a master intention-knower.
viditvā sugatas-tatas-taṃ bhāryābhidhāne tamasi bhramantam /
so the Sugata, the One Gone Well, seeing Nanda wandering in the
darkness called "wife,"
gṛhītvā viyad-utpapāta maniṁ jale sādhur-ivojjihīrṣuḥ //
his hand and flew up into the sky, wishing to take him up -- like an
honest man in the water bearing up a pearl.
kanakāvadātau virejatus-tau nabhasi prasanne /
shining gold they shone with their ochre robes, in the clear sky,
saraḥ-prakīrṇāv-iva cakravākau // 10.4 //
a pair of greylag geese rising up from a lake, embracing one another
with outstretched wings.
with the heady fragrance of the divine deodar, full of rivers and
lakes, and springs and gulches,
kāñcana-dhātu-mantaṃ deva-rṣi-mantaṃ hima-vantam-āśu //
filled with golden ore was the Himālayan mountain full of divine
seers at which the two arrived, immediately.
girau cāraṇa-siddha-juṣṭe śive havir-dhūma-kṛtottarīye /
that auspicious mountain -- which was frequented by celestial singers
and saints and blanketed in smoke from burnt offerings --
nirāśrayasya tau tasthatur-dvīpa ivāmbarasya // 10.6 //
if on an island in an unsupported sky, where no far shore is reached,
the two stood.
tatra munau sthite tu sa-vismayaṃ dikṣu dadarśa nandaḥ /
the Sage, his sense-power stilled, remained there standing, Nanda
looked all around in amazement
kuñjāṃś-ca vanaukasaś-ca vibhūṣaṇaṃ rakṣaṇam-eva
cādreḥ // 10.7 //
the caverns and bowers and forest-dwellers that were the mountain's
jewels and its guardians.
tatra site hi śṛṅge saṃkṣipta-barhaḥ śayito mayūraḥ /
there on a great long horn of white rock, lay a peacock with its tail
balasyāyata-pīna-bāhor-vaiḍūrya-keyūra ivābabhāse // 10.8 //
as to resemble, on the long and muscular arm of Bala, an armlet of
pītā-kṛtāṃso virarāja siṃhaḥ /
lion with shoulders made orange from contact with the orange-red ore
of 'the mind-rock,' arsenic,
rūpy-āṅgadaṃ śīrṇam-ivāmbikasya // 10.9 //
crumpled armband of wrought silver streaked with refined gold.
klama-vyāyata-khelagāmī lāṅgūla-cakreṇa kṛtāpasavyaḥ /
tiger moved unhurriedly and expansively, its tail curling around its
gireḥ prasravaṇaṁ pipāsur-ditsan pitṛbhyo 'mbha ivāvatīrṇaḥ
// 10.10 //
it went to drink at a mountain spring: it looked like an offering to
the ancestors, being made by somebody who has arrived at water.
himavan-nitambe tarau pralambe camaro lalambe /
yak had got stuck in a dangling kadamba
tree swaying on the Himālayan hillside:
vilagnaṃ na śaśāka bālaṃ kulodgatāṃ prītim-ivāryavṛttaḥ
// 10.11 //
to free its tangled tail, it was like a man of noble conduct who
cannot break away from a kindness that has been shown in his House.
kirāta-saṃghā mayūra-pittojjvala-gātra-lekhāḥ /
of golden mountain-men, the Kirātas,
their limbs streaked with shining peacock gall,
guhābhyo niṣpetur-udgāra ivācalasya // 10.12 //
out from their caves like flying tigers, as if spewed out of the
out in nooks and crannies, and going beyond Beauty with their
heart-stealing hips, breasts and bellies,
rejur-diśi kinnarīṇāṃ puṣpotkacānām-iva vallarīṇām //
the bevies of kiṁnarīs who appeared in every quarter, like
creepers with flowers in their upward winding curls.
devadārūn-āyāsayantaḥ kapayo viceruḥ /
the godly deodars,
monkeys roved from peak to peak;
phalaṃ nāpur-ato 'pajagmur-mogha-prasādebhya iveśvarebhyaḥ //
from those trees no fruit, they went away, as if from powerful
masters whose favour is futile.
yūthād-alasāryamāṇāṃ niṣpīḍitālaktaka-rakta-vaktrām /
lagging behind that troop was one whose face was red as pressed red
dṛṣṭvā munir-nandam-idaṃ babhāṣe // 10.15 //
female monkey with one eye missing. Seeing her, the Sage spoke this
nanda rūpeṇa ca ceṣṭayā ca saṃpaśyataś-cārutarā matā
Nanda, in beauty and in manner, is the lovelier in your eyes:
mṛgī vaika-vipanna-dṛṣṭiḥ sa vā jano yatra gatā taveṣṭiḥ
// 10.16 //
one-eyed monkey, or the person who is the focus of your wishing?"
sugatena nandaḥ kṛtvā smitaṃ kiṃ-cid-idaṃ jagāda /
thus by the One Gone Well, Nanda said, with a slight smirk:
cottama-strī bhagavan vadhūs-te mṛgī naga-kleśa-karī kva caiṣā
// 10.17 //
can a gap be measured, Glorious One!, between that most excellent of
women your sister-in-law, and this tree-tormenting monkey?"
munis-tasya niśamya vākyaṃ hetv-antaraṃ kiṃ-cid-avekṣamāṇaḥ
the Sage, hearing his protestation, and having in mind a slightly
nandaṃ prayayau tathaiva krīḍā-vanaṃ vajra-dharasya rājñaḥ
// 10.18 //
hold of Nanda as before and proceeded to the pleasure-grove of the
royal bearer of the thunderbolt.
eke kṣaṇe kṣaṇe bibhrati yatra vṛkṣāḥ /
one by one, season by season, and moment by moment, trees convey
their individual form;
samastām-api ke-cid-anye ṣaṇṇām-ṛtūnāṃ śriyam-udvahanti
// 10.19 //
some odd ones
also bring out the combined manifold glory of all six seasons.
ke-cit surabhīr-udārā mālāḥ srajaś-ca granthitā vicitrāḥ
produce garlands and wreaths
which are fragrant and affecting, with variously interwoven strands,
pratyarthi-bhūtān-iva kuṇḍalānām // 10.20 //
small round creations suited to the ear which are akin to earrings'
phullāḥ kamalāni yatra pradīpa-vṛkṣā iva bhānti vṛkṣāḥ
there that abound in red lotuses look like trees ablaze.
'nye sonmīlitākṣā iva bhānti vṛkṣāḥ // 10.21 //
growing full-blown blue lotuses,
seem to have their eyes open.
pāṇḍarāṇi suvarṇa-bhakti-vyavabhāsitāni /
various colourless hues, or else white; beautifully illuminated with
golden dividing lines;
yatra sūkṣmāṇi vāsāṃsi phalanti vṛkṣāḥ // 10.22 //
the weaving together of strands, being nothing but a unity; are the
exquisite robes that trees there bear as fruit.
maṇīn-uttama-kuṇḍalāni keyūra-varyāṇy-atha nūpurāṇi /
necklaces and gemstones, supreme earrings, choicest armlets, and
yatra svargānurūpāṇi phalanti vṛkṣāḥ // 10.23 //
the kinds of ornament, fit for heaven, that trees there bear as
ca kāñcanāni padmāni vajrāṅkura-kesarāṇi /
rise golden lotuses with beryl stems and diamond shoots and stamens;
rohanti niṣkampa-talā nalinyaḥ // 10.24 //
to touch, they have a scent of the ultimate: still pools without
ripples allow them to grow.
tatāṃś-ca tāṃs-tān vādyasya hetūn suṣirān ghanāṃś-ca
kinds of musical instrument, with lengthened [sinews] and widened
[skins], with open tubes and solid substance,
vṛkṣā maṇi-hema-citrāḥ krīḍā-sahāyās-tridaśālayānām
// 10.25 //
born there as fruit, by the distinctively bejewelled and gilded trees
which are the heaven-dwellers' playing companions.
kuśe-śayāṃś-ca puṣpānatān koka-nadāṃś-ca vṛkṣān /
coral trees, and over trees weighed down with water-lily and ruddy
māhātmya-guṇair-virājan rājāyate yatra sa pārijātaḥ //
'Full Grown' Coral, shining there with majestic qualities, steps up
and reigns supreme.
there, on soil tilled in Indra's heaven by unwearying ploughs of
austerity and discipline,
yatra sadānuvṛttā divaukasāṃ bhoga-vidhāna-vṛkṣāḥ //
such trees as these, which are always adapting to provide for
yatrākṣibhiḥ sphāṭika-saṃnibhaiś-ca /
there have bright red beaks, the colour of red 'mind-rock' arsenic;
and crystalline eyes;
pādaiḥ // 10.28 //
wings a deathly shade of yellow, with intensely red tips; and claws
as red as red dye, but half white.
which are -- again -- different, with distinctively golden wings and
bright, beryl-blue eyes,
śiñjirikābhidhānā rutair-manaḥ-śrotra-harair bhramanti //
called śiñjirikas fly to and fro, carrying away minds and
ears with their songs.
ca vallarībhir-madhyeṣu cāmīkara-piñjarābhiḥ /
with curling feathers that are red at the tips, golden in the middle,
yatra khagāś-caranti // 10.30 //
the colour of beryl within borders, birds there move.
nāma patatriṇo 'nye diptāgni-varṇā jvalitair-ivāsyaiḥ /
ones of a different ilk, named rochiṣṇus,
who have the lustre of a blazing fire, their faces seeming to be
dṛṣṭīr-vapuṣākṣipantaḥ svanaiḥ śubhair-apsaraso
harantaḥ // 10.31 //
around, shaking views with their wonderful appearance, and carrying
apsarases away with their splendid sound.
satata-prahṛṣṭā nirartayo nirjaraso viśokāḥ /
merit-makers do whatever they like; constantly erect, they are free
from pain, free from aging, and beyond sorrow;
puṇya-kṛto ramante // 10.32 //
by his actions inferior, superior, or in the middle, each letting his
own light shine, the merit-makers rejoice.
taṃ ca niśāmya lokaṃ nis-tandri-nidrārati-śoka-rogam /
that world to be in a perpetually elevated state, free from
tiredness, sleep, discontent, sorrow, and disease,
jarā-mṛtyu-vaśaṃ sadārtaṃ mene śmaśāna-pratimaṃ
nṛ-lokam // 10.33 // (EHJ: 10.34)
deemed the ever-afflicted world of men, under the sway of aging and
death, to be akin to a cremation ground.
vanaṃ tac-ca dadarśa nandaḥ samantato vismaya-phulla-dṛṣṭiḥ
beheld Indra's forest all around him, his eyes wide open with
parīyuḥ sagarvam-anyonyam-avekṣamāṇāḥ // 10.34 // (EHJ:
the apsarases surrounded him, bristling with joyous
excitement, while eyeing each other haughtily.
yuvatyo madanaika-kāryāḥ sādhāraṇāḥ puṇya-kṛtāṃ
youthful and devoted purely to Love, the apsarases
zones of recreation open to all who
have made merit;
nir-doṣa-parigrahāś-ca tapaḥ-phalasyāśrayaṇaṃ surāṇām
// 10.35 // (EHJ: 10.36)
are the heavenly and innocent resort of gods, their reward for
jagur-dhīram-udāttam-anyāḥ padmāni kāś-cil-lalitaṃ
ones among those women sang, in low and in high voices; some pulled
lotuses apart, playfully;
// 10.36 // (EHJ: 10.37)
in the same vein danced, bristling with mutual delight, limbs making
exotic gestures, breasts perturbing pearl necklaces.
tapo-mūlya-parigraheṇa svarga-krayārthaṃ kṛta-niścayānām /
having first accepted the price in austerities and made the decision
to splash out on heaven,
khinnāni tapo-dhanānāṃ haranti yatrāpsaraso laḍantyaḥ //
10.37 // (EHJ: 10.33)
rich in austerities have their weary minds enthralled by the flirting
vadanāni rejur-vanāntarebhyaś-cala-kuṇḍalāni /
faces of some of these women, ear-rings atremble, peeped through
chinks in the undergrowth
ivākarebhyaḥ padmāni kādamba-vighaṭṭitāni // 10.38 //
duck-dunked lotuses peeping through scattered and displaced leaves.
niḥsṛtāḥ prekṣya vanāntarebhyas-taḍit-patākā iva
he saw them emerging from their forest niches like ribbons of
lightning from rainclouds,
rāgeṇa tanur-vivepe jale cale candramasaḥ prabheva // 10.39 //
body trembled with passion like moonlight on rippling water.
divyaṃ lalitāś-ca ceṣṭās-tataḥ sa tāsāṃ manasā jahāra
heavenly form and playful gestures he then mentally seized;
ca dṛṣṭyā saṃśleṣa-tarṣād-iva jāta-rāgaḥ // 10.40
while his eye was appropriated by curiosity, he became impassioned,
as if from a thirst for union.
jāta-tarṣo 'psarasaḥ pipāsus-tat-prāptaye
became thirsty, desirous of drinking up the apsarases,
afflicted by a pervading itch to have them.
mano-rathena jehrīyamāṇo na dhṛtiṃ cakāra // 10.41 //
along by the mind-chariot whose horse is the restless power of the
senses, he could not come to stillness.
manuṣyo malinaṃ hi vāsaḥ kṣāreṇa bhūyo malinī-karoti /
just as a man adds soda ash to dirty clothes and thereby makes them
na malodbhavārthaṃ rajas-tathāsmai munir-ācakarṣa // 10.42 //
in order to increase dirt but in order to remove it, so the Sage had
stirred the dust of passion in Nanda.
kāyād bhiṣag-ujjihīrṣur-bhūyo yathā kleśayituṃ yateta /
just as a healer who wishes to draw faults from the body would
endeavour to aggravate those faults,
tathā tasya munir-jighāṃsur-bhūyastaraṃ rāgam-upānināya //
wishing to kill the red taint of passion in him, the Sage brought
about an even greater passion.
hanti yathāndhakāre sahasra-raśmer-uditasya dīptiḥ /
as a light in the dark is extinguished by the thousand-rayed
brightness of the rising sun,
dyutim-aṅganānām-antar-dadhāty-apsarasāṃ tathā śrīḥ //
the lovely radiance of women in the human world is put in the shade
by the brilliance of the celestial nymphs.
rūpaṃ svaṇu hanti rūpaṃ śabdo mahān hanti ca śabdam-alpam
beauty blots out lesser beauty, a loud noise drowns out a small
rujā hanti rujāṃ ca mṛdvīṃ sarvo mahān hetur-aṇor-vadhāya
// 10.45 //
a severe pain kills a mild pain -- every great stimulus tends towards
the extinction of a minor one.
prabhāvāc-ca śaśāka nandas-tad-darśanaṃ soḍhum-asahyam-anyaiḥ
Nanda was able, relying on the power of the Sage, to endure that
sight unendurable to others.
hi durbalasya mano dahed-apsarasāṃ vapuḥ-śrīḥ // 10.46 //
the mind of a man lacking dispassion, when he was weak, would be
burned up by the apsarases' shining splendour.
tato nandam-udīrṇa-rāgaṃ bhāryānurodhād-apavṛtta-rāgam /
then that Nanda was roused to a new height of passion, his passion
having turned from love of his wife,
rāgaṃ pratihantu-kāmo munir-virāgo giram-ity-uvāca // 10.47 //
desiring to fight passion with passion, the dispassionate Sage spoke
striyaḥ paśya divaukasas-tvaṃ nirīkṣya ca brūhi
at these women who dwell in heaven and, having observed, truly tell
kathaṃ rūpa-guṇair-matāste sa vā jano yatra gataṃ manas-te
// 10.48 //
you think more of these women with their lovely form and excellent
attributes or the one upon whom your mind has been set?"
niviṣṭa-dṛṣṭī rāgāgnināntar-hṛdaye pradīptaḥ /
letting his gaze settle upon the apsarases,
burning in his innermost heart with a fire of passion,
kāma-viṣakta-cetāḥ kṛtāñjalir-vākyam-uvāca nandaḥ //
stammering, with a mind stuck on objects of desire, Nanda joined his
hands like a beggar and spoke.
muṣitaika-dṛṣṭir-yadantare syāt-tava nātha vadhvāḥ /
difference there might be, Master, between that one-eyed she-monkey
and your sister-in-law,
'sau kṛpaṇā vadhūs-te vapuṣmatīr-apsarasaḥ pratītya //
the same when your poor sister-in-law is set against the lovely
yathā pūrvam-abhūn-na kā-cid-anyāsu me strīṣu niśāmya
just as previously, when I beheld my wife, I had no interest in other
tataḥ-samprati kā-cid-āsthā na me niśāmyaiva hi rūpam-āsām
// 10.51 //
now when I behold their beauty I have no interest in her.
pratapto mṛdunātapena dahyeta kaś-cin mahatānalena /
as somebody who had been pained by mild sunshine might be consumed by
a great fire,
pūrvaṃ mṛdunābhitapto rāgāgninānena tathābhidahye // 10.52
I who was previously toasted by a mild passion am now roasted by this
blaze of passion.
māṃ pariṣiñca tasmād-yāvan-na dahye sa ivābja-śatruḥ /
pour on me the water of your voice, before I am burned, as was The
hi māṃ didhakṣuḥ kakṣaṃ sa-vṛkṣāgram-ivotthito 'gniḥ
// 10.53 //
a fire of passion is going now to burn me up, like a fire rising up
to burn both undergrowth and treetops.
sīdāmi vimuñca mā mune vasundharā-dhairya na dhairyam-asti me /
O Sage firm as the earth, I am sinking. Liberate me who am without
vimokṣyāmi vimukta-mānasa prayaccha vā vāg-amṛtaṃ mumūrṣave
// 10.54 //
shall give up my life, O Man of Liberated Mind, unless you extend to
a dying man the deathless nectar of your words.
vighāta-dṛṣṭinā pramāda-daṃṣṭreṇa tamo-viṣāgninā
a snake whose coils are calamity, whose eyes are destruction, whose
fangs are madness, whose fiery venom is dark ignorance:
hi daṣṭo hṛdi manmathāhinā vidhatsva tasmād-agadaṃ
mahā-bhiṣak // 10.55 //
snake of love has bitten me in the heart. Therefore, Great Healer,
supply the antidote!
daṣṭo madanāhinā hi nā na kaś-cid-ātmany-anavasthitaḥ
nobody bitten by this snake of love remains anything but unsettled in
vodhyor-hy-acalātmano mano babhūva dhīmāṃś-ca sa śantanustanuḥ
// 10.56 //
was the mind of Vodhyu, whose essence had been immovability, while
'Good-Body' Śan-tanu, who had been a sensible man, grew gaunt.
viśiṣṭe tvayi saṃśraye śraye yathā na yāmīha vasan diśaṃ
you who abides conspicuously in the state of refuge, I seek refuge.
So that I do not wander through this world loafing in this place and
ca labdhvā vyasana-kṣayaṃ kṣayaṃ vrajāmi tan-me kuru
śaṃsataḥ sataḥ // 10.57 //
that I might come to and then go beyond that abode which is my
adversity-ending end, please, repeatedly I plead that you help me."
jighāṃsur-hṛdi tasya tat-tamas-tamo-nudo naktam-ivotthitaṃ
to dispell that darkness in his heart like the moon dispersing the
darkness that rises by night,
jagatas-tamo-nudas-tamaḥ-prahīṇo nijagāda gautamaḥ // 10.58
spoke the moon of great seers, the disperser of the world's darkness,
the one devoid of darkness – Gautama:
pariṣvajya vidhūya vikriyāṃ nigṛhya tāvac-chruta-cetasī
firmness, shake off indecision, get a grip of hearing and of heart,
yadi prārthayase tvam-aṅganā vidhatsva śulkārtham-ihottamaṃ
tapaḥ // 10.59 //
you desire these women practise now the utmost asceticism to pay
hi śakyā na balān-na sevayā na saṃpradānena na rūpavattayā /
these women are conquered neither by force nor by service, neither by
gifts nor by good looks;
hriyante khalu dharma-caryayā sacet praharṣaś-cara dharmam-ādṛtaḥ
// 10.60 //
are mastered just by dharma-conduct. If aroused, practise dharma
divi daivataiḥ samaṃ vanāni ramyāṇy-ajarāś-ca yoṣitaḥ /
here in heaven with gods; delightful forests; ageless women --
phalaṃ svasya śubhasya karmaṇo na dattam-anyena na cāpy-ahetutaḥ
// 10.61 //
is the fruit of your own pure action. It is not conferred by another;
nor is it without cause.
manuṣyo dhanur-ādibhiḥ śramaiḥ striyaḥ kadā-cidd-hi
labheta vā na vā /
strenuous efforts on earth -- drawing a bow and suchlike -- a man may
sometimes win women, or else he may not;
yat-tv-iha dharma-caryayā bhaveyur-etā divi puṇya-karmaṇaḥ //
what is certain is that, through his practice of dharma here and now,
these women in heaven can belong to a man of meritorious action.
niyame samudyato ramasva yady-apsaraso 'bhilipsase /
delight in restraint, being attentive and ready, if you desire to
secure the apsarases,
ca te 'tra pratibhūḥ sthire vrate yathā tvam-ābhir-niyataṃ
sameṣyasi // 10.63 //
I guarantee that, insofar as you persist in your observance, you
certainly shall be one with them."
paramam-iti vyavasthitaḥ parāṃ dhṛtiṃ parama-munau cakāra
now on, I will!" he agreed. Believing intently in the supreme
Sage, he had become extremely determined.
muniḥ pavana ivāmbarāt patan pragṛhya taṃ
punar-agaman-mahī-talam // 10.64 //
the Sage, gliding down from the sky like the wind, brought him back
down again to earth.
mahākāvye svarga-nidarśano nāma daśamaḥ sargaḥ /
10th canto in the epic poem Handsome Nanda, titled "A Vision of