nandas-tadā prāpta-vimokṣa-mārgaḥ /
thus had pointed out to him the path of what is, Nanda took that path
bhāvena gurau praṇamya kleśa-prahāṇāya vanaṃ jagāma //
bowed with his whole being before the Guru and, with a view to
abandoning the afflictions, he made for the forest.
mṛdu-nīla-śaṣpaṃ dadarśa śāntaṃ taru-ṣaṇḍa-vantam
he saw a clearing, a quiet glade, of soft deep-green grass,
nimnagayopagūḍhaṃ vaiḍūrya-nīlodakayā vahantyā // 17.2 //
secret by a silent stream bearing water blue as beryl.
pādayos-tatra vidhāya śaucaṃ śucau śive śrīmati vṛkṣa-mūle
washed his feet there, Nanda, by a clean, auspicious, and splendid
baddhvā vyavasāya-kakṣāṃ paryaṅkamaṅkāvahitaṃ babandha
// 17.3 //
on the intention to come undone, and sat with legs fully crossed.
samagraṃ praṇidhāya kāyaṃ kāye smṛtiṃ cābhimukhīṃ
first directing the whole body up, and thus keeping his awareness
turned towards the body,
saṃnidhāya sa tatra yogaṃ prayataḥ prapede // 17.4 //
thus integrating in his person all the senses, there he threw himself
all-out into practice.
sa tattvaṃ nikhilaṃ cikīrṣur-mokṣānukūlāṃś-ca
to practise, on that basis, the truth that has no gaps, and wishing
to perform practices that would be favourable to release,
lokyena śamena caiva cacāra cetaḥ-parikarma-bhūmau // 17.5 //
moved, using mundane know-how, and stillness, into the stage of
readying of consciousness.
dhairyaṃ praṇidhāya vīryaṃ vyapohya saktiṃ parigṛhya
holding firm, keeping direction of energy to the fore, by cutting out
clinging and garnering his energy,
niyama-stha-cetāḥ svasthas-tatobhūd viṣayeṣv-anāsthaḥ //
consciousness that was calmed and contained, he came back to himself
and was not concerned about ends.
prahitātmano 'pi sv-abhyasta-bhāvād-atha kāma-saṃjñā /
his judgement had been tempered and his soul inspired, now a vestige
of desire, arising out of habit,
tasya manaś-cakāra prāvṛṭsu vidyuj-jalam-āgateva // 17.7 //
his mind turbid -- like lightning striking water in a monsoon.
paryavasthānam-avetya sadyaś-cikṣepa tāṃ
instantly aware of incompatibilities, he saw off that authoress of
the dharma's downfall,
krodha-parīta-cetā nārīm-ivodvṛtta-guṇāṃ manasvī // 17.8
a man whose mind is seized by anger shoos away a loved but excitable
woman, when he is trying to concentrate.
manaḥ-śamāya bhūyas-tu tasyākuśalo vitarkaḥ /
re-directed his energy in order to still his mind, but as he did so
an unhelpful thought reasserted itself,
niviṣṭa-buddher-upadravo ghora ivājagāma // 17.9 //
when, in a man intent on curing an illness, an acute symptom suddenly
tad-vighātāya nimittam-anyad yogānukūlaṃ kuśalaṃ prapede /
fend against that he turned skillfully to a different factor, one
favourable to his practice,
kṣīṇa-balo bala-sthaṃ nirasyamāno balināriṇeva // 17.10 //
an enfeebled prince who seeks out a powerful protector when being
overthrown by a mighty rival.
vidhāyānuvidhāya daṇḍaṃ mitrāṇi saṃgṛhya ripūn
just as, by laying out fortifications and laying down the rod of the
law, by banding with friends and disbanding foes,
yathāpnoti hi gām-apūrvāṃ nītir-mumukṣor-api saiva yoge //
king gains hitherto ungained land, that is the very policy towards
practice of one who desires release.
hi yogino 'pi manaḥ puraṃ jñāna-vidhiś-ca daṇḍaḥ /
for a practitioner whose desire is release, the mind is his fortress,
know-how is his rod,
mitrāṇy-arayaś-ca doṣā bhūmir-vimuktir-yatate yad-artham //
virtues are his friends, the faults are his foes; and liberation is
the territory he endeavours to reach.
duḥkha-jālān-mahato mumukṣur-vimokṣa-mārgādhigame vivikṣuḥ
release from the great net of suffering; desiring to enter into
possession of the pathways of release,
paramaṃ didṛkṣuḥ śamaṃ yayau kiṃ-cid-upātta-cakṣuḥ
// 17.13 //
to experience the supreme noble path; he got a bit of the Eye,
and came to quiet.
syān-niketas-tamaso 'niketaḥ śrutvāpi tattvaṃ sa bhavet
would be the unhoused man who, despite hearing the truth, housed the
darkness of ignorance;
mokṣāya sa pātra-bhūtas-tasmān-manaḥ sv-ātmani saṃjahāra
// 17.14 //
since Nanda was a man of the bowl, a receptacle for liberation, he
had collected his mind into himself.
pratyayataḥ svabhāvād-āsvādato doṣa-viśeṣataś-ca /
the grounds of their being held together, their causality, and their
inherent nature, on the grounds of their flavour and their concrete
dharmeṣu cakre vidhivat parīkṣām // 17.15 //
on the grounds of their tendency to spread out,
he who was now contained in himself, carried out a methodical
investigation into things.
rūpiṇaṃ kṛtsnam-arūpiṇaṃ ca sāraṃ didṛkṣur-vicikāya
to examine its total material and immaterial substance, he
investigated the body,
duḥkham-anityam-asvaṃ nirātmakaṃ caiva cikāya kāyam // 17.16
he perceived the body to be impure, full of suffering, impermanent,
without an owner, and again, devoid of self.
hi śūnyataś-ca nirātmato duḥkhata eva cāpi /
on those grounds, on the grounds of impermanence and emptiness, on
the grounds of absence of self, and of suffering,
sa laukikena kleśa-drumaṃ saṃcalayāṃ-cakāra // 17.17 //
by the most excellent among mundane paths,
caused the tree of afflictions to shake.
bhavatīha sarvaṃ bhutvā ca bhūyo na bhavaty-avaśyam /
everything, after not existing, now exists, and after existing it
never exists again;
ca kṣayi-hetumac-ca tasmād-anityaṃ jagad-ity-avindat // 17.18 //
since the world is causal, and has disappearance as a cause,
therefore he understood that the world is impermanent.
prasūtasya ca karmayogaḥ prasajyate bandha-vighāta-hetuḥ /
as a creature's industry, motivated by bond-making or bond-breaking
sukhākhye tato bhavaṃ duḥkham-iti vyapaśyat // 17.19 //
dependent on a prescription, named "pleasure," for
symptomatic relief of pain, he saw, on that account, that existence is
saṃskāra-gataṃ viviktaṃ na kārakaḥ kaś-cana vedako vā /
insofar as separateness is a construct, there being no-one who
creates or who is made known,
saṃbhavati pravṛttiḥ śūnyaṃ tato lokam-imaṃ dadarśa //
doing arises out of a totality, he realised, on that account, that
this world is empty.
jagad-asvatantraṃ naiśvaryam-ekaḥ kurute kriyāsu /
the throng of humanity is passive, not autonomous, and no one
exercises direct control over the workings of the body,
prabhavanti bhāvā nirātmakaṃ tena viveda lokam // 17.21 //
states of being arise dependent on this and that, he found, in that
sense, that the world is devoid of self.
sa vātaṃ vyajanād-ivoṣṇe kāṣṭhāśritaṃ
like air in the hot season, got from fanning; like fire latent in
wood, got from rubbing;
khananād-ivāmbho lokottaraṃ vartma durāpam-āpa // 17.22 //
like water under the ground, got from digging, that supra-mundane
path which is hard to reach, he reached:
smṛti-varma baddhvā viśuddha-śīla-vrata-vāhana-sthaḥ /
a bow of true knowledge, clad in the armour of awareness, standing up
in a chariot of pure practice of integrity,
sārdhaṃ yuyutsur-vijayāya tasthau // 17.23 //
took his stance for victory, ready to engage in battle his enemies,
the afflictions, who were ranged on the battlefield of his mind.
unsheathing a sword that the limbs of awakening
had honed, standing in the supreme chariot of true motivation,
balena śanaiḥ śanaiḥ kleśa-camūṃ jagāhe // 17.24 //
an army containing the elephants of the branches of the path,
he gradually penetrated the ranks of the afflictions.
smṛty-upasthāna-mayaiḥ pṛṣatkaiḥ śatrūn viparyāsa-mayān
arrows made from the presence of mindfulness, instantly he shot those
enemies whose substance is upside-down-ness:
hetūṃś-caturaś-caturbhiḥ svaiḥ svaiḥ
pracārāyatanair-dadāra // 17.25 //
split apart four enemies, four causes of suffering, with four arrows,
each having its own range.
pañcabhir-eva pañca cetaḥ-khilāny-apratimair-babhañja /
the five incomparable noble powers, he broke five uncultivated areas
of mental ground;
tathāṅga-nāgair-vinirdudhāvāṣṭabhir-eva so 'ṣṭau //
with the eight true elephants which are the branches of the path, he
drove away eight elephants of fakery.
sakalāṃ vidhūya caturṣu satyeṣv-akathaṃkathaḥ san /
so, having shaken off every vestige of the personality view, being
free of doubt in regard to the four truths,
dharmasya pūrvāṃ phala-bhūmim-āpa // 17.27 //
knowing the score in regard to pure practice of integrity, he
attained the first fruit of dharma.
darśanād-ārya-catuṣṭayasya kleśaika-deśasya ca viprayogāt /
glimpsing the noble foursome, and by being released from one portion
of the afflictions;
viśeṣa-lābhāt pratyakṣato jñāni-sukhasya caiva // 17.28
realising for himself what was specific to him as well as by
witnessing the ease of the sages;
prasādasya dhṛteḥ sthiratvāt satyeṣv-asaṃmūḍhatayā
the stability of his stillness and the constancy of his steadiness;
through not being altogether bewildered about the four truths;
cācchidratayottamasya niḥsaṃśayo dharma-vidhau babhūva //
through not being full of holes in the supreme practice of integrity,
he became free of doubt in the truth of dharma.
sa viprayukto lokaṃ tathā-bhūtam-avekṣamāṇaḥ /
from the net of shabby views, seeing the world as it really is,
prītim-upājagāma bhūyaḥ prasādaṃ ca gurāv-iyāya // 17.30
attained a joy pregnant with knowing and his quiet certainty in the
Guru deepened all the more.
hi pravṛttiṃ niyatām-avaiti naivānya-hetor-iha nāpy-ahetoḥ /
he who understands that the doing in this world is determined neither
by any outside cause nor by no cause,
tat-tat-samavaiti tat-tat-sa naiṣṭhikaṃ paśyati dharmam-āryam
// 17.31 //
who appreciates everything depending on everything: he sees the
ultimate noble dharma.
śivaṃ nir-jarasaṃ virāgaṃ niḥśreyasaṃ paśyati yaś-ca
he who sees as the greatest good the dharma that is peaceful,
salutary, ageless, and free of the red taint of passion,
sa prekṣate buddham-avāpta-cakṣuḥ // 17.32 //
who sees its teacher as the noblest of the noble: he, as one who has
got the Eye, is meeting Buddha.
śivena mukto rogād-arogo bhiṣajaṃ kṛta-jñaḥ /
a healthy man has been freed from illness by salutary instruction,
and he is aware of his debt of gratitude,
paśyati citta-dṛṣṭyā maitryā ca śāstra-jñatayā ca tuṣṭaḥ
// 17.33 //
as he sees his healer in his mind's eye, gratefully acknowledging his
benevolence and knowledge of his subject,
mārgeṇa tathaiva muktas-tathāgataṃ tattva-vid-ārya-tattvaḥ /
so is a finder of reality who, set free by the noble path, is the
reality of being noble:
paśyati kāya-sākṣī maitryā ca sarva-jñatayā ca tuṣṭaḥ
// 17.34 //
body being a seeing Eye,
he sees the Realised One, gratefully acknowledging his benevolence
free from pernicious theories, seeing an end to becoming,
ghṛṇāṃ kleśa-vijṛmbhiteṣu mṛtyor-na tatrāsa na
dur-gatibhyaḥ // 17.35 //
feeling horror for the consequences of affliction, Nanda trembled not
at death or hellish realms.
full of skin, sinew, fat, blood, bone, and flesh; as full of hair and
a mass of other such unholy stuff,
sa kāyaṃ samavekṣamāṇaḥ sāraṃ vicintyāṇv-api
nopalebhe // 17.36 //
then observed the body to be; he looked into its essential reality,
and found not even an atom.
kāmarāga-pratighau sthirātmā tenaiva yogena tanū cakāra /
the yoke of that very practice, he, firm in himself, minimised the
duality of love and hate;
mahoraska-tanus-tanū tau prāpa dvitīyaṃ phalam-ārya-dharme //
himself big across the chest, he made those two small, and so
obtained the second fruit in the noble dharma.
lobha-cāpaṃ parikalpa-bāṇaṃ rāgaṃ mahā-vairiṇam-alpa-śeṣam
small vestige of the great enemy, red passion, whose straining bow is
impatient desire and whose arrow is a fixed conception,
yogāyudhāstrair-aśubhā-pṛṣatkaiḥ // 17.38 //
destroyed using weapons procured from the body as it naturally is --
using the darts of unpleasantness, weapons from the armoury of
krodha-vikīrṇa-bāṇaṃ vyāpādam-antaḥ-prasavaṃ sapatnam /
gestating love-rival, malice, whose weapon is hatred and whose errant
arrow is anger,
kṣamā-dhanurjyā-visṛtair-jaghāna // 17.39 //
slayed with the arrows of kindness, which are contained in a quiver
of constancy and released from the bow-string of patience.
trīṇy-aśubhasya vīras-tribhir-vimokṣāyatanaiś-cakarta /
so the hero cut the three roots of shameful conduct using three seats
if three rival princes, bearing bows in the van of their armies, had
been cut down by one prince using three iron points.
kāma-dhātoḥ samatikramāya pārṣṇi-grahāṃs-tān-abhibhūya
order to go entirely beyond the sphere of desire, he overpowered
those enemies that grab the heel,
prapadya dvārīva nirvāṇa-purasya tasthau // 17.41 //
that he attained, because of practice, the fruit of not returning,
and stood as if at the gateway to the citadel of nirvāṇa.
malinaiś-ca dharmair-vitarkavac-cāpi vicāravac-ca /
from desires and tainted things, containing ideas and containing
prīti-sukhopapannaṃ dhyānaṃ tataḥ sa prathamaṃ prapede //
of solitude and possessed of joy and ease, is the first stage of
meditation, which he then entered.
sa vipramukto hlādaṃ paraṃ dhyāna-sukhād-avāpa /
from the burning of the bonfire of desires, he derived great gladness
from ease in the act of meditating --
vigāhyāpsv-iva gharma-khinnaḥ prāpyeva cārthaṁ vipulaṃ
daridraḥ // 17.43 //
like a heat-exhausted man diving into water. Or like a pauper coming
into great wealth.
tad-dharma-gatān vitarkān guṇāguṇe ca prasṛtān vicārān /
in that, he realised, ideas about aforesaid things, and thoughts
about what is or is not good,
manaḥ-kṣobha-karān-aśāntāṃs-tad-viprayogāya matiṃ cakāra
// 17.44 //
something not quieted, causing disturbance in the mind, and so he
decided to cut them out.
prakurvanti yathormayo hi dhīra-prasannāmbu-vahasya sindhoḥ /
just as waves produce disturbance in a river bearing a steady flow of
tathormi-bhūtāś-cittāmbhasaḥ kṣobha-karā vitarkāḥ //
ideas, like waves of thought, disturb the water of the one-pointed
suptasya ca nirvṛtasya bādhaṃ yathā saṃjanayanti śabdāḥ /
just as noises are a source of bother to one who is weary, and fallen
bhavanti bādhāya tathā vitarkāḥ // 17.46 //
do ideas become bothersome to one who is indulging in his original
state of unitary awareness.
kramaśo 'vicāram-ekāgra-bhāvān-manasaḥ prasannam /
so gradually bereft of idea and thought, his mind tranquil from
prīti-sukhaṃ dvitīyaṃ dhyānaṃ tad-ādhyātma-śivaṃ sa
dadhyau // 17.47 //
realised the joy and ease born of balanced stillness -- that inner
wellbeing which is the second stage of meditation.
ca citta-maunaṃ lebhe parāṃ prītim-alabdha-pūrvām /
on reaching that stage, in which the mind is silent, he experienced
an intense joy that he had never experienced before.
tu tatrāpi sa doṣa-darśī yathā vitarkeṣv-abhavat-tathaiva //
here too he found a fault, in joy, just as he had in ideas.
parā vastuni yatra yasya viparyayāt-tasya hi tatra duḥkham /
when a man finds intense joy in anything, paradoxically, suffering
for him is right there.
prekṣya sa tatra doṣān prīti-kṣaye yogam-upāruroha // 17.49
seeing the faults there in joy, he kept going up, into practice that
goes beyond joy.
sukham-ārya-juṣṭaṃ kāyena vindann-atha saṃprajānan /
so experiencing the ease enjoyed by the noble ones, from
non-attachment to joy, knowing it totally, with his body,
sa smṛti-mān vyahārṣid dhyānaṃ tṛtīyaṃ pratilabhya
dhīraḥ // 17.50 //
remained indifferent, fully aware, and, having realised the third
stage of meditation, steady.
paraṃ tatra sukhaṃ sukhebhyas-tataḥ paraṃ nāsti
the ease here is beyond any ease, and there is no progression of ease
babhāṣe śubha-kṛtsna-bhūmiṁ parāpara-jñaḥ parameti
maitryā // 17.51 //
as a knower of higher and lower, he realised it as a condition of
resplendent wholeness which he deemed -- in a friendly way – to be
'pi tatrātha dadarśa doṣaṃ mene paraṃ śāntam-aniñjam-eva /
even in that stage of meditation, he found a fault: he saw it as
better to be quiet, not excited,
'pīñjayati sma tasya cittaṃ pravṛttaṃ sukham-ity-asram //
his mind was fluctuating tirelessly because of ease circulating.
spanditam-asti tatra yatrāsti ca spanditam-asti duḥkham /
excitement there is interference, and where there is interference
there is suffering,
praśānti-kāmā yatayas-tyajanti // 17.53 //
is why, insofar as ease is excitatory, devotees who are desirous of
quiet give up that ease.
prahāṇāt sukha-duḥkhayoś-ca mano-vikārasya ca pūrvam-eva /
having already transcended ease and suffering, and emotional
viśuddhaṃ dhyānaṃ tathāduḥkha-sukhaṃ caturtham // 17.54 //
realised the lucidity in which there is indifference and full
awareness: thus, beyond suffering and ease, is the fourth stage of
tasmin-na sukhaṃ na duḥkhaṃ jñānaṃ ca tatrāsti
in this there is neither ease nor suffering, and the act of knowing
abides here, being its own object,
dhyāna-vidhau caturthe // 17.55 //
utter lucidity through indifference and awareness is specified in the
protocol for the fourth stage of meditation.
sa niśritya tataś-caturtham-arhattva-lābhāya matiṃ cakāra /
relying on the fourth stage of meditation, he made up his mind to win
the worthy state,
mitraṃ balavantam-āryaṃ rājeva deśān-ajitān jigīṣuḥ //
Like a king joining forces
with a strong and noble ally and then aspiring to conquer unconquered
kārtsnyena tataḥ sa pañca prajñāsinā bhāvanayeritena /
he cut the five upper fetters: with the sword of intuitive wisdom
which is raised aloft by cultivation of the mind,
saṃyojanāny-uttama-bandhanāni // 17.57 //
completely severed the five aspirational fetters, which are bound up
with superiority, and tied to the first person.
saptabhiḥ sa saptaiva cittānuśayān mamarda /
with the seven elephants of the limbs of awakening
he crushed the seven dormant tendencies of the mind,
kālo grahaiḥ saptabhir-eva sapta // 17.58 //
Time, when their destruction is due, crushing the seven continents by
means of the seven planets.
yā hi vṛttiḥ kavandha-vāyv-agni-divākarāṇām /
action which on fire, trees, ghee and water is exerted by rainclouds,
wind, a flame and the sun,
tāṃ vṛttim-iyāya nando nirvāpaṇotpāṭana-dāha-śoṣaiḥ
// 17.59 //
exerted that action on the faults, quenching, uprooting, burning, and
drying them up.
tri-vegaṃ tri-jhaṣaṃ tri-vicam-ekāmbhasaṃ pañca-rayaṃ
he overcame three surges, three sharks, three swells, the unity of
water, five currents, two shores,
plavena duḥkhārṇavaṃ dus-taram-uttatāra // 17.60 //
two crocodiles: in his eight-piece raft, he crossed the flood of
suffering which is so hard to cross.
sa sat-kriyārho nirutsuko niṣpraṇayo nirāśaḥ /
attained to the seat of arhathood, he was worthy of being served.
Without ambition, without partiality, without expectation;
virāgaḥ sa eva dhṛtyānya ivābabhāse // 17.61 //
fear, without sorrow, without pride, without passion; while being nothing but himself, he
seemed in his constancy to be different.
śāstuś-ca tayānuśiṣṭyā nandas-tataḥ svena ca vikrameṇa
so Nanda, who, through the instruction of his brother and teacher and
through his own valiant effort,
paripūrṇa-kāryo vāṇīm-imām-ātmagatāṃ jagāda // 17.62 //
quieted his mind and fulfilled his task, spoke to himself these
'stu tasmai sugatāya yena hitaiṣiṇā me karuṇātmakena /
be to him, the Sugata, the One Gone Well, through whose compassionate
pursuit of my welfare,
duḥkhāny-apavartitāni sukhāni bhūyāṃsy-upasaṃhṛtāni //
agonies were turned away and greater comforts conferred.
hy-anāryeṇa śarīra-jena duḥkhātmake vartmani kṛṣyamāṇaḥ
while being dragged, by ignoble physicality, down a path pregnant
darpānvito nāga ivāṅkuśena // 17.64 //
was turned back by the hook of his words, like an elephant in musk by
a driver's hook.
kāruṇikasya śāstur-hṛdi-stham-utpāṭya hi rāga-śalyam /
through the liberating knowledge
of the compassionate teacher who extracted a dart of passion that was
lodged in my heart,
tāvat su-mahat sukhaṃ me sarva-kṣaye kiṃ-bata nirvṛtasya //
abundant ease is mine -- Oh! how happy I am in the loss of
kāmāgnim-ahaṃ hi dīptaṃ dhṛty-ambunā pāvakam-ambuneva /
by putting out the burning fire of desires, using the water of
constancy, as if using water to put out a blaze,
paraṃ sāṃpratam-āgato 'smi śītaṃ hradaṃ gharma
ivāvatīrṇaḥ // 17.66 //
have now come to a state of supreme refreshment, like a hot person
descending into a cool pool.
me priyaṃ kiṃ-cana nāpriyaṃ me na me 'nurodho 'sti kuto
is dear to me, nor offensive to me. There is no liking in me, much
sukhito 'smi sadyo himātapābhyām-iva viprayuktaḥ // 17.67 //
the absence of those two, I am enjoying the moment, like one immune
to cold and heat.
kṣemam-ivopalabhya mahāvarodhād-iva vipramokṣam /
gaining safety after great danger; like gaining release after long
pāram-ivāplavaḥ san bhīmāndhakārād-iva ca prakāśam // 17.68
having no boat and yet gaining the far shore, after a mighty deluge;
and like gaining clarity, after fearful darkness;
gaining health out of incurable illness, relief from immeasurable
cāpayānaṃ durbhikṣa-yogāc-ca yathā subhikṣam // 17.69 //
escape from an enemy presence; or like gaining, after a famine,
śāntim-upāgato 'haṃ yasyānubhāvena vināyakasya /
have I come to utmost quiet, through the quieting influence of the
bhūyaḥ punar-uktam-asmai namo namo 'rhāya tathāgatāya // 17.70
and repeatedly I do homage to him: Homage, homage to the Worthy One,
the Realised One!
girim-upanīya rūkma-śṛṅgaṃ svargaṃ ca
him I was taken to the golden-peaked mountain, and to heaven, where,
with the example of the she-monkey,
tridiva-carībhir-aṅganābhir-niṣkṛṣṭo yuvati-maye kalau
nimagnaḥ // 17.71 //
by means of the women who wander the triple heaven, I who was a slave
to love, sunk in girl-filled strife, was lifted up and out.
vyasana-parād-anartha-paṅkād-utkṛṣya krama-śithilaḥ karīva
that extreme predicament, from that worthless mire, up he dragged me,
like a feeble-footed elephant from the mud,
'smin virajasi vijvare viśoke saddharme vitamasi naiṣṭhike
vimuktaḥ // 17.72 //
be released into this quieted, dustless, feverless, sorrowless,
ultimate true reality, which is free from darkness.
vande param-anukampakaṃ maharṣim mūrdhnāhaṃ
salute the great supremely compassionate Seer, bowing my head to him,
the knower of types, the knower of hearts,
daśa-balinaṃ bhiṣak-pradhānaṃ trātāraṃ punar-api cāsmi
saṃnatas-tam // 17.73 //
fully awakened one, the holder of the ten powers, the best of
healers, the deliverer: again, I bow to him.
saundaranande-'mṛtādhigamo nāma saptadaśaḥ sargaḥ /
17th Canto in the epic poem Handsome Nanda, titled "Obtaining
the Deathless Nectar."