saṃrādhito nandaḥ śraddhāṃ prati maharṣiṇā /
so, Nanda was affirmed by the great seer, in the matter of
'mṛteneva yuyuje parayā mudā // 13.1 //
felt filled with the deepest joy, as if drenched in the deathless
taṃ mene saṃbuddhaḥ śraddhayā tayā /
the Fully Awakened Buddha, by virtue of that confidence, he seemed
already to be a success;
prāptam-iva śreyaḥ sa ca buddhena saṃskṛtaḥ // 13.2 //
to himself, having been initiated by the Buddha, he felt as though he
had arrived already on the better path.
vacasā kāṃś-cit kāṃś-cit paruṣayā girā /
in soothing tones; some with tough talk,
sa vininye vināyakaḥ // 13.3 //
by both these means, he the trainer trained.
kāñcanaṃ jātaṃ viśuddhaṃ nirmalaṃ śuci /
as gold born from dirt is pure, spotless, gleaming,
pāṃsuṣv-api yathā pāṃsu-doṣair-na lipyate // 13.4 //
while lying in the dirt is not tarnished by the dirt's impurities,
yathā caiva jale jātaṃ jale sthitam /
just as a lotus-leaf is born in water and remains in water,
na jalenopalipyate // 13.5 //
neither above nor below is sullied by the water,
munir-jāto lokasyānugrahaṃ caran /
the Sage, born in the world, and acting for the benefit of the world,
loka-dharmair-na lipyate // 13.6 //
of his state of action, and spotlessness, is not tainted by worldly
tyāgaṃ priyaṃ rūkṣaṃ kathāṃ ca dhyānam-eva ca /
with others and leaving them; love and toughness; and talking, as
well as meditation itself:
cikitsārthaṃ cakre nātmānuvṛttaye // 13.7 //
used these means during his instruction for the purpose of healing,
not to make a following for himself.
saṁdadhe kāyaṃ mahākaruṇayā tayā /
did the benevolent one, out of his great compassion, take on a form
kathaṃ duḥkhāt sattvānīty-anukampakaḥ // 13.8 //
which he might release fellow living beings from suffering.
saṃharṣaṇān-nandaṃ viditvā bhājanī-kṛtam /
then, that by boosting Nanda he had made a receptacle,
bruvatāṃ śreṣṭhaḥ krama-jñaḥ śreyasāṃ kramam // 13.9
best of speakers, the knower of processes, spoke of better ways as a
prabhṛti bhūyas-tvaṃ śraddhendriya-puraḥsaraḥ /
afresh from here, my friend, with the power of confidence leading you
saumya vṛttaṃ rakṣitum-arhasi // 13.10 //
order to get to the nectar of deathlessness you should watch the
manner of your action.
kāya-vacasoḥ śuddho bhavati te yathā /
that the use of body and voice becomes simple for you,
vivṛto gupto 'navacchidras-tathā kuru // 13.11 //
it expansive and open, and guarded, and free from disconnectedness --
bhāva-karaṇād vivṛtaś-cāpy-agūhanāt /
by reality's doing; open from not hiding;
rakṣaṇa-tātparyād-acchidraś-cānavadyataḥ // 13.12 //
because aimed at prevention; and unbroken through absence of fault.
śuddhau saptāṅge cāpi karmaṇi /
regard for purity of body and voice, and with regard also for the
sevenfold [prohibition on bodily and vocal] conduct,
śaucāt saṃskartum-arhasi // 13.13 //
should work to perfect a proper way of making a living, on the
grounds of integrity --
kuhanādīnāṃ pañcānām-aniṣevaṇāt /
the grounds of not indulging the five faults, beginning with
jyotiṣādīnāṃ caturṇāṃ vṛtti-ghātinām // 13.14 //
the grounds of fleeing the four predators of practice, such as
the grounds of not accepting things to be avoided, such as valuables
linked to the needless killing of living creatures;
nisṛṣṭānāṃ niyatānāṃ pratigrahāt // 13.15 //
the grounds of accepting the established rules for begging, with
their definite limits;
śucir-mañjuś-caukṣayā jīva-saṃpadā /
a person who is contented, pristine, and pleasant, you can, through
making a living cleanly and well,
duḥkha-pratīkāraṃ yāvad-eva vimuktaye // 13.16 //
suffering all the way to liberation.
hi yathādṛṣṭāt kāya-vāk-prabhavād-api /
from overt action, and from the origin of the use of body and voice,
pṛthag-evokto duḥśodhatvād-ayaṃ mayā // 13.17 //
have spoken of making a living because it is so hard to make a pure
hi duḥśodhā dṛṣṭir-vividha-dṛṣṭinā /
hard to be washed away is the view of a househoulder with his many
and various concerns,
bhikṣuṇā caiva pareṣv-āyatta-vṛttinā // 13.18 //
also [hard to be kept pure] is the livelihood of a beggar whose
subsistence depends on others.
'yaṃ samāsataḥ /
is termed "the discipline of integrity." In sum, it is
nāśena naiva syāt pravrajyā na gṛhasthatā // 13.19 //
it there could truly be no going forth, nor state of being at home.
brahmacaryam-idaṃ cara /
in good conduct, therefore, lead this life of devout abstinence,
bhaya-darśī dṛḍha-vrataḥ // 13.20 //
in what is even minutely blameworthy see danger, being firm in your
vartante sarvā hi śreyasi kriyāḥ /
founded on integrity unfurl all actions on the better path,
kāryāṇi pratiṣṭhāya vasundharām // 13.21 //
as events like standing unfold when a force resists the earth.
saumya vairāgyam-iti gṛhyatām /
it be grasped, my friend, that release is seated in dispassion,
saṃvedaḥ saṃvido jñāna-darśanam // 13.22 //
in conscious awareness, and conscious awareness in knowing and
let it be experienced, again, that the knowing is seated in a
sukhaṃ śārīra-mānasam // 13.23 //
that the seat of the stillness is a body-mind at ease.
kāya-manasaḥ sukhasyopaniṣat parā /
assurance on which sits ease of the body-mind is of the highest
prītir-apy-avagamyatām // 13.24 //
the assurance is seated in enjoyment. Again, let this be realised in
prīter-upaniṣat prāmodyaṃ paramaṃ matam /
enjoyment is seated in a great happiness which, similarly, is
understood to be of the highest order;
kukṛteṣv-akṛteṣu vā // 13.25 //
the happiness is seated in a freedom from furrowing the heart over
things done badly or not done.
manasaḥ śīlaṃ tūpaniṣac-chuci /
the freedom of the mind from remorse is seated in pristine practice
śīlaṃ nayaty-agryam-iti śīlaṃ viśodhaya // 13.26 //
realising that integrity comes first, purify the discipline of
śīlanaṃ sevanād-api /
discipline of integrity is so called because it comes out of repeated
repeated practice comes out of devotion to training;
tan-nideśāc-ca nideśaś-ca tad-āśrayāt // 13.27 //
to training comes out of direction in it; and direction comes out of
submitting to that direction.
hi śaraṇaṃ saumya kāntāra iva daiśikaḥ /
the discipline of integrity, my friend, is the refuge: it is like a
guide in the wilderness,
bandhuś-ca rakṣā ca dhanaṃ ca balam-eva ca // 13.28 //
is friend, kinsman, and protector; it is wealth, and it is strength.
śīlam-ataḥ saumya śīlaṃ saṃskartum-arhasi /
the discipline of integrity is such, my friend, you should work to
perfect the discipline of integrity.
mokṣārambheṣu yoginām // 13.29 //
those who practise, moreover, this is the stance taken in different
endeavours whose aim is freedom.
smṛtim-adhiṣṭhāya capalāni svabhāvataḥ /
this basis, standing grounded in awareness,
nivārayitum-arhasi // 13.30 //
should hold back the naturally impetuous senses from the objects of
na tathā śatror-nāgner-nāher-na cāśaneḥ /
is less to fear from an enemy or from fire, or from a snake, or from
yathā svebhyas-tair-ajasraṃ hi hanyate // 13.31 //
there is from one's own senses; for by them one is forever being
śatrubhiḥ kaś-cit kadā-cit pīḍyate na vā /
people some of the time are beleaguered by hateful enemies – or
else they are not.
sarvaḥ sarvatra ca sadaiva ca // 13.32 //
by the senses are all people everywhere, all of the time.
ca prayāti narakaṃ śatru-prabhṛtibhir-hataḥ /
does one go to hell when smitten by the likes of an enemy;
tatra nighnas-tu capalair-indriyair-hataḥ // 13.33 //
meekly is one pulled there when smitten by the impetuous senses.
tair-duḥkhaṃ hārdaṃ bhavati vā na vā /
pain of being smitten by those others may occur in the heart – or
else it may not.
hārdaṃ śārīram-eva ca // 13.34 //
pain of being oppressed by one's senses is a matter of the heart
and indeed of the body.
hi pañcendriya-mayāḥ śarāḥ /
smeared with the poison of conceptions, are those arrows, produced
from five senses,
rati-phalā viṣayākāśa-gocarāḥ // 13.35 //
tails are anxiety, whose tips are thrills, and whose range is the
vast emptiness of objects.
ghnanti kāma-vyādheritā hṛdi /
off by Desire, the hunter, they strike human fawns in the heart;
yadi na te tataḥ patanti taiḥ kṣatāḥ // 13.36 //
they are warded away, men wounded by them duly fall.
firm in the arena of restraint, and bearing the bow of resolve,
nivāryās-te mahatā smṛti-varmaṇā // 13.37 //
mighty man, as they rain down, must fend them away, wearing the
armour of reflected awareness.
ebbing of the power of the senses, as if from subjugation of enemies,
svapiti vāste vā yatra tatra gatoddhavaḥ // 13.38 //
sleeps or sits at ease, in joyful recreation, wherever one may be.
hi satataṃ loke viṣayān-abhikāṅkṣatām /
in the constant hankering of those senses after objects in the world,
kārpaṇyāc-chunām-āśāvatām-iva // 13.39 //
occurs out of that ignominy no more consciousness than there is in
the hoping of hounds.
na tṛptim-adhigacchati /
cluster of sense organs is no more sated by objects,
pūryamāṇo 'pi samudraḥ salilair-iva // 13.40 //
is the ocean, even when constantly filled, by water.
gocare sve sve vartitavyam-ihendriyaiḥ /
is necessarily through the senses, each in its own sphere, that one
must function in this world.
tatra na grāhyam-anuvyañjanam-eva ca // 13.41 //
not to be seized upon in that realm is an objectified image or any
secondary sexual sign:
cakṣuṣā rūpaṃ dhātu-mātre vyavasthitaḥ /
seeing a form with your eye you are contained in the sum of the
veti puruṣo veti na kalpayitum-arhasi // 13.42 //
conception that 'it is a woman' or 'it is a man' you should not
strī-puruṣa-grāhaḥ kva-cid vidyeta kaś-cana /
a notion of woman or man does intrude at any time in relation to
keśa-dantādīn-nānuprasthātum-arhasi // 13.43 //
hair, teeth, and the rest, for their beauty, you should not dwell.
tataḥ kiṃ-cit prakṣepyaṃ nāpi kiṁcana /
then, is to be taken away and nothing is to be added:
bhūtato bhūtaṃ yādṛśaṃ ca yathā ca yat // 13.44 //
reality is to be investigated as it really is, whatever and however
te paśyatas-tattvaṃ śaśvad-indriya-gocare /
your observing what is, like this, always in the territory of the
pada-sthānaṃ nābhidhyā-daurmanasyayoḥ // 13.45 //
will be no foothold for longing and dejection.
priya-rūpeṇa hanti kāmātmakaṃ jagat /
using cherished forms, smites the sensual masses:
priya-vāk-kaluṣāśayaḥ // 13.46 //
foe who has a friendly face, she's
fair of speech and foul of heart.
pratigho viṣayāśritaḥ /
what is called dejectedness is, in connection with an object, a
paratreha ca hanyate // 13.47 //
going along with which, in one's ignorance, one is smitten hereafter,
and smitten here and now.
by getting and not getting his way, a man is pained as if by cold or
nāpnoti na śreyaś-calendriyam-ato jagat // 13.48 //
finds no refuge; nor arrives on a better path: hence the unsteady
sense-power of the masses.
viṣaye tāvat pravṛttam-api sajjate /
yet the power of the senses, though operative, need not become glued
to an object,
manasas-tatra parikalpaḥ pravartate // 13.49 //
long as in the mind, with regard to that object, no conceptualization
sati vāyau ca yathā jvalati pāvakaḥ /
as a fire burns only where fuel and air co-exist,
parikalpāc-ca kleśāgnir-jāyate tathā // 13.50 //
a fire of affliction arises, from an object and the forming of a
viṣayasya hi badhyate /
through an illusory fixed conception one is bound to an object;
viṣayaṃ paśyan bhūtataḥ parimucyate // 13.51 //
that very same object as it really is, one is set free.
rūpam-anyo hi rajyate 'nyaḥ praduṣyati /
seeing one and the same form this man is enamoured, that man is
bhavati madhya-sthas-tatraivānyo ghṛṇāyate // 13.52 //
else remains in the middle; while yet another feels thereto a human
na viṣayo hetur-bandhāya na vimuktaye /
an object is not the cause of bondage or of liberation;
saṃgo bhavati vā na vā // 13.53 //
is due to peculiar fixed conceptions that attachment arises or does
parama-yatnena tasmād-indriya-saṃvaraḥ /
effort of the highest order, therefore, contain the power of the
hy-agutpāni duḥkhāya ca bhavāya ca // 13.54 //
unguarded senses make for suffering and for becoming.
pramāda-naika-mūrdhabhiḥ praharṣa-lola-jihvaiḥ /
senses are like serpents coiled in sensual enjoyment with eyes of
selfish views, their many heads are heedlessness and their flickering
tongues are excitement:
spṛhā-viṣaiḥ śamāgadād-ṛte na daṣṭam-asti
yac-cikitset // 13.55 //
snaky senses lurk in mind-pits, their venom eager desire; and when
they bite there is no cure, save the antidote of cessation.
towards those mischief-making foes, seeing, smelling, hearing,
tasting, and feeling,
bhava niyamād-apramatto māsminn-arthe kṣaṇam-api kṛthās-tvaṃ
pramādam // 13.56 //
in every situation a vigilance born of restraint. In this matter you
are not for an instant to be heedless.
mahākāvye śīlendriya-jayo nāma trayodaśaḥ sargaḥ //13//
13th Canto in the epic poem Handsome Nanda, titled "Defeating
the Power of the Senses through the Discipline of Integrity."