dharmaṃ carasīty-atha coditaḥ /
are practising dharma to earn the apsarases as wages!" To
be upbraided thus,
tadā nandaḥ paraṃ vrīḍam-upāgamat // 12.1 //
Nanda then was by Ānanda, made him deeply ashamed.
vrīḍena mahatā pramodo hṛdi nābhavat /
of the great shame the exuberance in his heart was no more.
vimukhaṃ nāvatasthe vrate manaḥ // 12.2 //
mind was downcast, due to disenchantment, and did not stick with
'pi parihāsa-samo 'pi san /
he was fixated on sensual love, and at the same time indifferent to
hetau na sa tan-mamṛṣe vacaḥ // 12.3 //
motivation had matured to a point where neither could he disregard
pūrvaṃ matvā divaṃ dhruvam /
of an unquestioning nature, he had presumed heaven to be a constant;
kṣeṣṇuṃ pariśrutya bhṛśaṃ saṃvegam-eyivān // 12.4 //
on learning that it was perishable he was fiercely shocked.
svargān-nivavṛte saṃkalpāśvo mano-rathaḥ /
back from heaven, the chariot of his mind, whose horse was willpower,
ivonmārgād-apramattasya sāratheḥ // 12.5 //
like a great chariot turned back from a wrong road by an attentive
sadyaḥ svastha ivābhavat /
turning back from his thirst for heaven, he seemed suddenly to become
virato jijīviṣur-ivāturaḥ // 12.6 //
had given up something sweet that was bad for him, like a sick man
finding the will to live.
priyāṃ bhāryām-apsaro-darśanād yathā /
as he forgot about his beloved wife on seeing the apsarases,
'pi saḥ // 12.7 //
also, when startled by their impermanence, did he put the apsarases
bhūtānām-āvṛttir-iti cintayan /
the greatest beings are subject to return!" So he reflected,
sa-rāgo 'pi vīta-rāga ivābhavat // 12.8 //
from his shock, though given to redness, he seemed to blanch.
sa hi saṃvegaḥ śreyasas-tasya vṛddhaye /
was for growth in him of a better way that the shock happened --
paṭhito 'kṣara-cintakaiḥ // 12.9 //
as the verb "to grow" is listed [after "to happen"]
in the lexicon recited by students of grammar.
tu kāmān-manas-tasya kena-cij-jagṛhe dhṛtiḥ /
of his sensuality, however, his mind was by no means gripped by the
kind of constancy
kāleṣu sarveṣu nipāto 'stir-iva smṛtaḥ // 12.10 //
is shown, in all three times, by the received usage of the
irregularity which is "being."
mahā-bāhur-gajendra iva nirmadaḥ /
went he of mighty arm, like a top bull elephant, through with rut:
'bhyagacchad guruṃ kāle vivakṣur-bhāvam-ātmanaḥ // 12.11 //
a suitable moment, he approached the Guru, wishing to communicate his
ca gurau murdhnā bāṣpa-vyākula-locanaḥ /
bowing his head to the Guru, with eyes filled with tears,
hriyā kiṃ-cid-avāṅmukhaḥ // 12.12 //
joined the palms of his hands and spoke as follows, his face somewhat
lowered, because of shame:
prāptaye yan-me bhagavan pratibhūr-asi /
my gaining of the celestial nymphs, Glorious One, you stand as
'sti pratibhūtvaṃ tyajāmy-aham // 12.13 //
for the nymphs I have no need; I relinquish your guarantee.
hy-āvartakaṃ svargaṃ saṃsārasya ca citratām /
since I have heard of heaven's fleeting whirl and of the varieties of
martyeṣu na deveṣu pravṛttir-mama rocate // 12.14 //
among mortal beings nor among heavenly beings does doing appeal to
prāpya divaṃ yatnān-niyamena damena ca /
after struggling to get to heaven, through self-restriction and
patanty-ante svargāya tyāgine namaḥ // 12.15 //
fall at last, unsatisfied, then homage to the heaven-bound who give
up on the way.
nikhilaṃ lokaṃ viditvā sacarācaram /
that I have seen through the whole world of man, with its
changeability and its fixity,
tvad-dharme parame rame // 12.16 //
is the eradicator of all suffering, your most excellent dharma, that
I rejoice in.
vyāsa-samāsābhyāṃ tan-me vyākhyātum-arhasi /
in detail and in summary, could you please communicate it to me,
śṛṇvatāṃ śreṣṭha paramaṃ prāpnuyāṃ padam // 12.17
Best of Listeners, so that through listening I might come to the
jñātvā vipakṣāṇīndriyāṇi ca /
knowing from where he was coming, and that, though his senses were
set against it,
nijagāda tathāgataḥ // 12.18 //
better way was now emerging, the Realised One spoke:
pratyavamarśo 'yaṃ śreyasas-te purojavaḥ /
This gaining of a foothold is the harbinger of a higher good in you,
mathyamānāyām-agner-dhūma ivotthitaḥ // 12.19 //
when a firestick is rubbed, rising smoke is the harbinger of fire.
carried off course by the restless horses of the senses,
'si panthānaṃ diṣṭyā dṛṣṭyāvimūḍhayā // 12.20 //
have now set foot on a path, with a clarity of vision that, happily,
will not dim.
te sa-phalaṃ janma lābho 'dya su-mahāṃs-tava /
your birth bears fruit; your gain today is great;
kāma-rasa-jñasya naiṣkramyāyotsukaṃ manaḥ // 12.21 //
though you know the taste of love, your mind is yearning for
'sminn-ālayārāme nivṛttau durlabhā ratiḥ /
this world which likes what is close to home, a fondness for
non-doing is rare;
hy-apunar-bhāvāt prapātād-iva bāliśāḥ // 12.22 //
men shrink from the end of becoming like the puerile from the edge of
na syāt sukhaṃ me syād-iti prayatate janaḥ /
think 'there might be no suffering, just happiness for me!' And as
they labour under this illusion,
sukhaṃ tac-ca na budhyate // 12.23 //
respite from incessant suffering they sense not as such, but as
satataṃ duḥkha-hetuṣu /
whims which are transient and akin to enemies, forever causing
jagat saktaṃ na vetti sukham-avyayam // 12.24 //
things like love, the world is fixed. It does not know the happiness
that is immune to change.
tat-tu hasta-stham-amṛtaṃ tava /
that deathless nectar which prevents all suffering you have in your
pītvā yad-agadaṃ samaye pātum-icchasi // 12.25 //
is an antidote which, having drunk poison, you are going in good time
mānārhaṃ te cikīrṣitam /
its fear of worthless wandering your intention is worthy of respect,
yasya dharmonmukha parāṅ-mukhaḥ // 12.26 //
a fire of passion such as yours, O you whose face is turned to
dharma, is being turned around.
manasā sarvathā duṣkarā dhṛtiḥ /
a mind unbridled by lust it is exceedingly difficult to be steadfast
salilaṃ dṛṣṭvā pāntheneva pipāsunā // 12.27 //
when a thirsty traveller sees dirty water.
nāma buddhis-te niruddhā rajasābhavat /
the dust of passion was blocking the consciousness that is now
awakening in you,
caṇḍa-vātena vivasvata iva prabhā // 12.28 //
the dust of a sand-storm blocking the light of the sun.
jighāṃsus-tamo hārdaṃ yā saṃprati vijṛmbhate /
now [consciousness] is blossoming forth, seeking to dispell darkness
of the heart,
naiśaṃ prabhā saurī vinirgīrṇeva meruṇā // 12.29 //
that sunlight spewed forth from mount Meru which dispells the
darkness of night.
caiva śuddha-sattvasya cetasaḥ /
this indeed befits a soul whose essence is simplicity:
syān-naiṣṭhike sūkṣme śreyasi śraddadhānatā // 12.30 //
you should have confidence in a better way which is ultimate and
wish for dharma, therefore, you should nurture;
hi dharmajña niyamāc-chanda-hetavaḥ // 12.31 //
all dharmas, O knower of dharma, invariably have wishing as their
gamana-buddhau hi gamanāya pravartate /
long as the intention of moving is there, one mobilizes for the act
ca śayanaṃ sthāna-buddhau tathā sthitiḥ // 12.32 //
with the intention of staying at rest there is an act of staying at
rest; with the intention of standing, likewise, there is standing up.
hy-ambhaḥ śraddadhāti naro yadā /
a man has confidence that there is water under the ground
sati yatnena tadā khanati gām-imām // 12.33 //
has need of water, then, with an effort of will, here the earth he
yady-agninā vā syāc-chraddadhyāt-taṃ na vāraṇau /
a man had no need of fire, nor confidence that fire was in a
kaś-cit-tad-bhāve sati mathyate // 12.34 //
would never twirl the stick. Those conditions being met, he does
twirl the stick.
yadi na vā śraddadhyāt kārṣakaḥ kṣitau /
the confidence that corn will grow in the soil he tills,
sasyena vā na syād bījāni na vaped bhuvi // 12.35 //
without the need for corn, the farmer would not sow seeds in the
hasta ity-uktā mayā śraddhā viśeṣataḥ /
so I call this confidence the Hand, because it is this confidence,
gṛṇhāti sad-dharmaṃ dāyaṃ hasta ivākṣataḥ // 12.36 //
grasps true dharma, as a hand naturally takes a gift.
sthiratvād balam-ity-ataḥ /
its primacy I describe it as Sensory Power; from its constancy, as
dhanam-ity-abhivarṇitā // 12.37 //
because it relieves poverty of virtue I describe it as Wealth.
dharmasya tatheṣīk-ety-udāhṛtā /
its protection of dharma, I call it the Arrow,
'smin durlabhatvāc-ca ratnam-ity-abhibhāṣitā // 12.38 //
from the difficulty of finding it in this world I call it the Jewel.
bījam-ity-uktā nimittaṃ śreyaso yadā /
I call it the Seed since it is the cause of betterment;
pāpasya nadīty-abhihitā punaḥ // 12.39 //
for its cleansing action, in the washing away of wrong, again, I call
it the River.
cotpattau śraddhā kāraṇam-uttamam /
in the arising of dharma confidence is the primary cause,
kāryatas-tasmāt-tatra tatra tathā tathā // 12.40 //
I have named it after its effects in this case like this, in that
case like that.
tasmāt saṃvardhayitum-arhasi /
shoot of confidence, therefore, you should nurture;
vardhate dharmo mūla-vṛddhau yathā drumaḥ // 12.41 //
it grows dharma grows, as a tree grows with the growth of its root.
darśanaṃ yasya durbalo yasya niścayaḥ /
a person's seeing is disordered, when a person's sense of purpose is
pāriplavā śraddhā na hi kṛtyāya vartate // 12.42 //
confidence of that person is unsteady, for he is not veering in the
direction he should.
na bhavati hi dṛṣṭaṃ śrutaṃ vā tāvac-chraddhā na
bhavati bala-sthā sthirā vā /
long as the real truth is not seen or heard, confidence does not
become strong or firm;
tattve niyama-paribhūtendriyasya śraddhā-vṛkṣo bhavati
sa-phalaś-cāśrayaś-ca // 12.43 //
when, through restraint, the power of the senses is subjugated and
the real truth is realised, the tree of confidence bears fruit and
mahākāvye pratyavamarśo nāma dvādaśaḥ sargaḥ // 12 //
12th Canto in the epic poem Handsome Nanda, titled "Gaining a